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PRACTICAL  DIEECTOEY 


YOUNG  CHRISTIAN  FEMALES 


SERIES  OF  LETTERS 


BKOTHER  TO  A  YOUNGEH  SISTER. 


BY  HARVEY  NEWCOMB. 


WrRITTEN   FOR   THE   MASSACHUSETTS   SABBATH   SCHOOL  SOCIETT,  AVS 
APPaOVBD   BY   THE   COMIUTTEE   OP  PCBUCATION. 


SebentI)  HUition. 


BOSTON: 

MASSACHUSETTS  SABBATH  SCHOOL  SOdETl, 

Depository,  No.  13  CornluiL 


Eatered  according  to  Act  of  Congiwss,  in  the  year  1833,  by 

CHRISTOPHER   C.    DEAN, 
In  the  Clerk's  OiRce  of  the  District  Court  of  Massachusetts, 


SlereotjT  ped  by 

HOBART  St   ROBBINS  ; 

MBW  BNSLAND  TYPE  AND  SXBREOTVPB  FOUNDSBT, 

BOSTON. 


PREFACE. 


The  following  Letters  were  truly,  as  they  profess 
to  have  been,  written  to  a  younger  sister  of  the  author. 
By  the  death  of  her  parents,  she  was  left,  in  a  meas- 
ure, dependent  upon  him,  at  an  early  age.  She  had 
been  the  subject  of  many  prayers,  and  endeared  by 
many  ties.  His  house,  as  he  humbly  trusts,  was  the 
place  of  her  second  birth.  As  she  was  about  to  leave 
his  roof,  for  a  residence  among  strangers,  the  idea 
occurred  to  him  of  imbodying  his  fraternal  counsel  in 
such  a  form  that  it  might  be  a  friendly  monitor  to  her, 
in  the  midst  of  those  dangers  and  difficulties  which  be- 
set the  path  of  inexperienced  youth.  In  prosecuting 
this  design,  it  appeared  hardly  proper  to  bestow  so 
much  time  upon  the  interests  of  one  individual.  Hence 
the  writer  concluded  to  commit  these  Letters  to  the 
press,  with  the  hope  that  they  might  be  the  means  of 
doing  some  good.  This  work  is  intended  not  merely 
to  be  read  and  laid  aside  ;  but,  as  its  title  imports,  to 
be  kept  as  a  kind  oi practical  directory  for  dcily  living. 
This  edition  has  been  revised  with  great  care,  and 
much  new  matter  added. 

Boston,  1351. 

1* 


2052921 


CONTENTS. 


Txan 
Preface, 5 

LETTER  I. 

The  Christian's  Mark, 17 

Introduction 17 

A  Great  Mistake, 17 

The  Grace  of  God  a  Growing  Principle, 18 

The  Spring  that  never  dries  nor  freezes, 19 

Gfowth  inGrace, 20 

The  Glory  of  God,  how  manifested, 21 

The  true  Standard  of  Holiness, 21 

Paul's  desire  for  Higher  Attainments, 22 

How  Eminem  Holiness  is  attained, 23 

Examples  of  Eminent  Persons, 23 

Mrs.  Edwards 24 

Earaestness  in  Religion, 25 

Religion  the  great  Business  of  Life, 25 

LETTER  n. 

Importance  of  a  thorough  Knotclpdge  of  the  Doctrines  oj 

Christianity  ;  Means  of  obtaining  it,      26 

Connection  of  Doctrine  and  Practice, 26 

Religion  compared  to  a  Building 27 

The  Holy  Spirit  operates  through  the  Truth, 23 

Genuine'and  Spurious  Religious  Affections  distinguished,    ...  23 

Office  of  the  Truth  in  Sanciitication,      29 

Doctrinal  Knowledge  without  Practice, 29 

Directions, 30 

1.  Becomes  a  Little  Child 30 

The  Starting  Point  of  Error, 31 

2.  Avoid  a  Controversial  Spirit, 31 

An  Error  of  Young  Persoiis 31 

3.  Use  Helps 32 

Writings  of  Men,  why  studied, 32 

Bible  the  Text  Book, 33 

i.  Seek  the  Aid  ofthe  Holy  Spirit, 32 


Vlll  CONTENTS. 


LETTER  III. 

PASS 

True  Religion  a  Work  of  Grace  in  the  Heart,  but  must  be 

carried  out  in  the  Conduct, 33 

Inconstancy  of  False  Religion, 34 

Fruitfulness  of  True  Piety, 34 

Fruits  of  the  True  and  False  Professor  contrasted, 35 

Fruit-hearin?  the  lest  of  Christian  Cliaracler,   .  .  • 36 

The  Fruits  o7 the  Spirit, 36 

Love,  as  in  the  Experience  of  David, 37 

Manifested  in  willing  Obedience, 38 

Love  of  theBrethj-en, 33 

Spiritual  Joy.     Peace, 39 

Peace  of  Mind;  its  Manifestations, 40 

Meelcness  the  Twin  Sister  of  Peace, 45 

Long-suffering,  Gentleness, 41 

Goodness, 42 

Faith,  a  Comnaon  Principle  of  Action, 42 

An  Operative  Principle, 43 

Power  of  Faith.    Temperance, 43 

LETTER  nr. 

Reading  and  Study  of  the  Bible, ...44 

Search  the  Scriptures, 45 

We  must  set  our  Hearts  to  it, 45 

Directions, 46 

1.  Read  the  Bible  in  your  Closet, 46 

2.  Preparation  of  the  Heart, 47 

3.  Seek  the  Aid  of  the  Holy  Spirit, 47 

4.  Read  with  Self-application, 47 

6.  Read  the  Scriptures  regularly, 48 

6.   Study  the  Bible  systematically, 48 

Variety  and  Harmony  of  the  Bible, 49 

Things  to  be  observed, 49 

Wisdom  of  Divine  Inspiration, 49 

How  to  remove  Difficulties, 50 

Commentaries.    Tasks, 50 

Read  in  Course, - 51 

Close  Study  of  the  Bible, 51 

Constant  Subjects  of  Inquiry, 52 

The  Bible  a  History  of  the  Church 52 

Periods  of  the  History  of  the  Church, 52 

Take  notice  what  Period  you  are  reading, 53 

Inquire  what  Doctrine  or  Principle  is  taught,  recognized, 

illustrated,  or  enforced 53 

Note  the  Promises  and  Predictions, 53 

Take  Notes, 63 

Read  the  Gospel  to  study  the  Character  of  Christ, 53 

Things  to  be  observed  in  Sacred  History  and  Biography,    .  .  54 

Poetic  and  Didactic  Parts  of  the  Bible, 55 

The  Prophecies, 55 


CONTENTS.  IX 


LETTER  V. 

FAGB 

Prayer  and  Fasting, 57 

Duty  of  Prayer, 57 

Prayer  defined, 59 

Examples,     59 

The  Lord's  Prayer ;  its  Use, 59 

The  Power  of  Prayer, 60 

The  Promises, 61 

The  Promises  exemplified, 61 

The  Arians.     Francke.     Dr.  West, 63 

The  Slave  liberated  by  Prayer, 64 

Asking  amiss, 64 

We  must  desire  the  Things  we  ask,  for  the  Glory  of  God,     ...  65 

We  must  ask, — 

ForThinesagreeable  tothe  WillofGod, 65 

In  Faith, 6« 

With  Humble  Submission, 67 

Practical  Hints, 67 

L  Maintain  a  Constant  Spirit  of  Prayer, 67 

2.  Observe  Stated  and  Regular  Seasons  of  Prayer, 68 

3.  Observe  Special  Seasons  of  Prayer, 71 

Fasting 72 

4.  Preparation  of  Heart, 74 

6.  Persevere  in  Prayer, 74 

LETTER  VL 
Temptation, 76 

Existence  of  the  Devil, 76 

His  Character, 76 

1.  He  is  Powerful, 77 

His  Power  limited, 77 

Why  he  is  permitted  to  exercise  Power, 77 

2.  He  has  much  Knowledge, 78 

3.  He  is  Wicked 78 

4.  He  is  Crafty,  Deceitful,  and  Treacherous, 78 

5.  He  is  a  Liar, 73 

6.  He  is  Malicious, 79 

The  Devices  of  Satan 79 

He  suits  his  Temptations  to  our  Circumstances, 80 

Impulses  to  be  tried  by  the  Word  of  God, 81 

Subtlety  of  Satan,     .   .   .   ., 82 

Temptations  from  the  World, 82 

From  our  own  Hearts, 82 

The  Heart  a  Castle, 83 

We  must  set  a  Watch, 83 

The  Double  Watch, 83 

Watch  unto  Prayer, 83 

Watch  in  Prayer, 84 

Watch  on  the  Mount, 84 

Watch  in  Despondency, 84 


CONTENTS. 


FAOB 

Watch  when  Cheerful, 84 

Watch  in  Prosperity, 85 

Watch  in  Adversity 85 

Watch  over  the  Tongue, 85 

Watch  when  doing  Good,  .  • 85 

Watch  against  Besetting  Sina, 85 

Watch  over  the  Imagination, 85 

LETTER  \TI. 

Sdf-Denial, 86 

Nature  and  Consequences  of  Selfishness, 87 

The  Selfish  Principle  surrendered, 87 

Self-Denial  defined  and  applied, 83 

Essential  to  Christian  Character, 89 

Christ's  Example, 89 

A  Caution, 90 

LETTER  Vm. 
Public  and  Social  Worship,  and  Sabbath  Employments,     ...  90 

Duty  of  Public  Worship, 91 

Example  of  "Holy  Men  of  Old," 91 

Of  Christ  and  the  Apostles, • 91 

Public  Worship  an  Imperative  Duty, 93 

Sin  and  Danger  of  neglecting  it, 94 

Attend  the  staled  Ministry  of  your  Pastor, 95 

Be  Punctual  at  Church, 96 

Go  with  Preparation  of  Heart, 96 

Deportment  in  the  House  of  God 97 

Singing.     Prayer.     Wandering  Thoughts, 97 

Take  heed  how  you  hear, 93 

Ambassadors.     The  Check  Book, 93 

The  Noble  Bereans, 99 

Fault-Finding, 99 

Self-Application, 100 

Hearing  for  Others, 100 

Hear  with  a  Prayerful  Frame 100 

Remember  and  Practise  what  you  hear, 100 

Meetings  for  Social  Prayer, 100 

Be  governed  by  Principle, 101 

Female  Praver  Meetings,    . 101 

The  Sabbath-school 102 

Three  Requisites, 102 

Hints  on  Sabbath-school  Instruction, 103 

Skill  in  Teaching 103 

Study  the  Juvenile  Mind, 104 

Use  Helps 104 

Aim  at  drawing  out  the  Minds  of  Children, 104 

Catechising, 105 

Dependence,    105 

Let  your  own  Heart  be  affected, 105 

Personal  Application, 105 


CONTENTS.  XI 


PACE 

Earnestly  ssek  God's  Blessins, 106 

Private  Sabbath  Duties,   .   .  ^. 106 

Spend  much  Time  in  your  Closet, 107 

Spend  none  in  seeking  Ease  or  Pleasure, 107 

Watch  over  your  Thoughts,    .    .  ' 107 

Set  a  Guard  over  your  Lips, lOS 

LETTER  IX 
Meditation, 108 

1.  It?  Importance, 109 

2.  Time  and  Manner  of, 109 

3.  Subjects  of  i\Ieditation, Ill 

SUBJECTS  PROPOSED  AND  ARRANGED. 

J.  Character  and  Attributes  of  God, 112 

1.  Self  Existence 112 

2.  Eternity  and  Immortality 112 

3.  Omnipresence  and  Omniscience, 113 

4.  Omnipotence  and  Independence, 113 

5.  Benevolence, 114 

6.  Justice, 114 

7.  Truth, 115 

8.  Mercy, 116 

9.  Wisdom 116 

77.  Doctrines, 117 

1.  Decrees  of  God 117 

2.  Sovereignty  of  God, 118 

3.  Human  Depravity, 118 

4.  Regeneration 119 

6.  Condition  of  Fallen  Man, 119 

6.  Plan  of  Redemption, 119 

7.  Justification,      119 

a.  Adoption, 120 

9.  Sanctification, 120 

10.  Death 120 

11.  Heaven 121 

12.  The  Resurrection, 121 

1.3.  The  Judgment 121 

14.  The  World  of  Woe, 122 

777  Character  of  Christ, 122 

JV.  Names  and  Offices  of  Chnsi, 124 

1.  Saviour 124 

2    Redeemer, 124 

3.  Prophet, 124 

4.  Priest, 124 

6.  King 124 

6.  Mediator, 125 

7.  Advocate,  aiid  Intercessor, 125 

8.  Friend, 126 


Xll  CONTENTS. 


FAOB 

9.  Elder  Brother, 126 

10.  Husband, 126 

V.  The  Christian  Graces,    . 126 

1.  Faith, 126 

2.  Hope, 126 

3.  Charity  or  Love, 127 

4.  Joy 127 

5.  Peace 127 

6.  Brotherly  Kindness, 127 

7.  Humility, 127 

8.  Patience, 127 

9.  Long-sufferinsr, 123 

10.  A  Forgiving  Temper, 123 

11.  Meekness, 128 

12.  Gentleness, 123 

13.  Temperance, 128 

14.  Virtue  or  Moral  Courage, 123 

LETTER  X. 
The  Preservation  of  Health, .  129 

Connection  of  Health  and  Usefulness, 129 

Duty  of  Preserving  Health, 130 

Physiology.     Habits, 131 

Influence  of  Ladies, 131 

Rules  for  Preserving  Health, 131 

1.  Make  Conscience  of  it, 131 

2.  Be  Cheerful, 132 

3.  Be  Regular  in  your  Habits, 133 

4.  Exercise, 134 

Delicate  Training  of  Young  Ladies, 135 

5.  Practise  frequent  Ablutions, 135 

6.  Pay  Attention  to  the  Quantity  and  Quality  of  Food,    .  .  .  .  136 

Effects  of  bad  or  excessive  Diet, 137 

How  to  glorify  God  in  Eating  and  Drinking, 138 

7.  Taking  Medicine, 139 

LETTER  XI. 

Mental  Cultivation.    Reading, .  141 

Object  of  Education, ,  .  141 

Written  Exercises, 142 

Discipline.    Perseverance, 143 

Reading,  144 

Hints  on  Reading  History, 144 

Biography, 147 

Doctrinal  and  Miscellaneous  Reading, 148 

Newspapers  and  Periodicals, 148 

Light  Reading.    English  Classic«, 160 


CONTENTS.  XIU 


LETTER  XII. 

PAGB 

Jmprovemeiit  of  Time.    Present  Obligation, 151 

Value  of  Moments, 151 

How  to  redeem  Time, 152 

Systematic  Arrangemeui".      153 

Motives  for  being  Systemaiic, 153 

Nature  of  Obligation, 154 


LETTER  Xm. 

Christian  Activity, 156 

Female  Influence, 156 

May  be  felt  in  the  Bible  Society, 156 

In  the  Tract  Society, 153 

Monthly  Tract  Distribution, 153 

The  Missionary  Cause, 159 

Influence  in  Behalf  of  the  Poor, IGO 

A  Plea  for  the  Poor, 161 

Example  of  Christ, 162 

Temperance, 163 

Interest  of  Females  in  the  Subject, 163 

Conversation,      164 

Influence  in  bringing  People  under  the  Sound  of  the  Gospel,  .   .  164 
Influence  directly  on  the  Impenitent, 164 

TTie  Duty  enjoined, 164 

1.  By  the  Example  of  Christ,     165 

2.  By  Love  to  God 165 

3.  By  Love  to  our  Neighbor, 166 

4.  By  the  Injunctions  of  Scripture, 166 

Facts 163 

Wonderful  Influence  exerted  by  one  Woman, 169 

CaiUioJis, 172 

1.  Avoid  Ostentation, 172 

2.  Prudence  and  Discretion, 172 

3.  Be  Resolute  and  Persevering, 173 

4.  Be  much  in  Prayer,     173 

LETTER  XIV. 

Dress, 174 

Design  of  Dresg, 17i 

Things  to  be  observed,     175 

1.  AlT  you  have  is  the  Lord's, 175 

2.  Your  Time  is  the  Lord's, 176 

3.  Personal  Appearance, 177 

Influence  of  Christianity, 177 

4.  Regard  to  Health 178 

Compression  of  the  Chest, 178 

6.  Do  not  make  too  much  of  it, 179 


2 


XIV  CONTENTS. 


LETTER  XV. 

PAOB 

Social  and  Relative  Duties, ISO 

The  Family  Relation, ISO 

Household  Law, 181 

Rules, 183 

1.  In  Relation  to  the  Family, 183 

2.  To  the  Church 184 

3.  To  Society  in  general, 186 

4.  Visiting, 187 

5.  Worldly  Society, 183 

6.  Conversation, 183 

7.  Discussion  of  Absent  Characters, 189 

8.  Speakingof  one's  self, 191 

9.  A  Suspicious  Disposition, 191 

10.  Intimate  Friendships,      192 

11.  Before  going  into  Company,  visit  your  Closet, 192 

LETTER  XVI. 

Charity, 193 

General  Description  of, 193 

Long  Suffering, \9i 

Kindness, 194 

Envy, 196 

Self-Conceit, 197 

Description  of  a  Self-conceited  Person,     . 197 

Self-conceited  Confidence  not  Independence  of  Mind, 193 

Unseemliness, 199 

Forwardness, 199 

Impertinence, 200 

Taking  the  Lead  in  Conversation,     200 

Fierce  Contention  for  Rights, 201 

Rudeness.  Crossness, 201 

Disinterestedness, 201 

Selfishness 201 

Churlishness 203 

Good  Nature,' 203 

Jealousy, 204 

Fault  Finding, 205 

Telling  others  their  Faults, 206 

Christian  Watch  not  Espionage, 206 

Effects  of  Ruminating  upon  the  Faults  of  Others, 206 

Sours  the  Temper  and  leads  to  Misanthropy, 206 

Charitable  Joy, 206 

Censoriousness,  a  Mark  of  an  Impenitent  Heat  t, 207 

Apostates,  before  their  Fall,  noted  for  Censoriousness,     .   .    .    .203 

Humble  Christians  not  Censorious, 209 

Duty  of  Rojoicing  in  the  Goodness  of  Others, 210 

Charity,  positivelv 211 

Charity  beareth  all  Things, 211 

Believeth  all  Things, 212 

Endureth  all  Things, 213 


CONTENTS.  X? 


LETTER  XML 

FAGB 

Harmony  of  Christian  Character, 214 

Harmony  of  Sounds,  Colors,  and  Proportions,  delights  the 

Senses,      ' 214 

Harmonious  Development  of  the  Christian  Graces 215 

Effects  of  the  Disproportionate  Development  of  Character,     .   .217 
How  Young  Christians  fall  into  this  Error, 218 

LEITER  XVHL 

Marriage, 220 

Marriage  Desirable, 220 

Marriage  not  Indispensable, 221 

Qualijicaiions  IndispeTisable  in  a  Companion  for  Life,    .  ,   .  232 

1 .  Piety, 222 

2.  An  Amiable  Disposition 224 

3.  A  Well-cultivated  IMind, 224 

4.  Congeniality  of  Sentiment  and  of  Feeling, 225 

6.  Enersv  of  Character, 225 

6.  Suitableness  of  Age, 226 

Q.U2liJications  Desirable, 226 

1.  A  Sound  Body ,226 

2.  Refinement  of  ^Manners, 226 

3.  A  Sound  Judgment, 227 

4.  Prudence, 227 

5.  Similarity  of  Religious  Sentiment  and  Profession, 227 

Treatment  of  Gentlemen, 223 

A  Peculiar  Affection  necessary, 229 

Social  Intercourse  with  Gentlemen, 229 

General  Remarks, 230 

LETTER  XLS. 

Submission  —  Contentment  —  Dependence, 233 

The  Hand  ofGod  in  all  Things, 233 

Comfortin?  Considerations 235 

Supply  of  Temporal  Wants, 236 

Duty  of  Contentment, 237 

LETTER  XX. 

Self  Examination, 233 

Danger  of  Neglecting  it, ,  •  233 

Assurance  Attainable, 239 

Witness  of  the  Spirit, 239 

Objects, ...  241 

1.  To  discover  Sin 241 

Questions  for  Saturday  Evening, ,   ,  .   .  243 

"         ft  .-Sabbath  Evening, 214 


XVI  CONTENTS. 


PAGB 

Questions  for  every  Evening,  —  (several  sets,) 245 

(1.)  When  Time  is  limiied, 245 

(2.)  For  Ordinary  Occasions, 246 

(3.)  Dr.  Doddridge's  Questions, 247 

(4.)  When  you  have  more  Time  than  usual, 248 

2.  To  ascertain  why  Prayer  is  not  answered, 251 

3.  As  to  the  Cause  of  Afflictions, 253 

4.  Whether  we  are  Christians, 253 

Am  I  a  Christian!  —  Questions,.   .  255 

(1.)  As  to  Views  of  Sin, 255 

(2.)  Ofthe  Government  of  God, 256 

(3.)  Faith  in  Clirist, 257 

(4.)  Love  to  God, 258 

(5.)  Christian  Character  in  General, 260 

5.  Preparation  for  the  Lord's  Table, 262 

Questions, 262 

Conclusion, 264 

APPENDIX. 

A  Course  of  Reading, 267 

I.  Sacred  History, 267 

Profane  History, 267 

n.  Christian  Doctrine, 268 

III    Biography, 268 

/V    Miscellaaeous 263 


LETTEES,  &c. 


LETTER    I. 

The  Christianas  Mark. 

"  Forgetting  tb^se  things  wliich  are  behind,  and  reaching  forth  unto 
those  things  which  are  before.  I  press  towards  the  marlc  for  the  prize 
of  the  high  calling  of  God  in  Christ  Jesus."  —  Phil.  3:  13.  14. 

My  Dear  Sister, 

Ever  since  the  death  of  our  dear  mother,  I  hare 
felt  a  deep  interest  in  your  welfare.  And  your  beings 
left,  while  young,  in  a  measure  dependent  upon  me, 
has  increased  my  affection  for  you.  You  have  now 
left  my  roof,  to  sojourn  among  strangers.  You  have 
little  knowledge  of  the  world,  and  your  religious  ex- 
perience has  been  short.  I  trust,  therefore,  you  will 
cordially  receive  a  few  hints  from  one  whose  fraternal 
affection  has  been  strengthened  by  many  peculiar  cir- 
cumstances, and  who,  for  many  years,  has  not  ceased 
to  remember  you  in  his  prayers. 

Young  Christians,  when  they  first  obtain  peace  and 
comfort  in  Christ,  are  prone  to  think  the  struggle  over, 
the  victory  won.  But  nothing  can  be  farther  from 
the  truth.  They  have  but  just  enlisted  under  the  ban- 
ner of  the  great  Captain  of  their  salvation,  in  a  war- 
fare which  will  never  cease  till  they  shall  have 
obtained  the  final  victory  over  sin  and  death,  and 
entered  into  the  joy  of  their  Lord.  This  mistake  often 
leads  them  to  be  satisfied  with  what  they  have  already 
2* 


18  GROWTH    ESSENTIAL. 

experienced,  and  to  cease  that  constant  inward  strife 
and  earnestness,  which  they  exercised  while  under 
conviction,  before  they  found  "joy  and  peace  in  be- 
lieving." They  see  such  a  heavenly  sweetness  in 
divine  things,  that  they  think  it  impossible  they  should 
"lose  the  relish  all  their  days."  This  begets  self- 
confidence,  and  they  trust  in  their  own  strength  to 
keep  where  they  are,  instead  of  eagerly  pressing  for- 
ward, in  the  strength  of  Christ,  after  higher  attain- 
ments. The  consequence  is,  they  soon  lose  their 
lively  sense  of  divine  things,  backslide  from  God,  and 
become  cold  and  barren  in  their  religious  affections. 
A  little  child,  when  it  first  begins  to  walk,  is  safe 
while  it  keeps  hold  of  the  hand  of  its  mother,  or  faith- 
ful nurse.  But,  when  it  begins  to  feel  confident  of  its 
own  strength,  and  lets  go  its  hold,  it  soon  totters  and 
falls.  So  with  the  Christian.  He  is  safe  while  he 
keeps  a  firm  hold  of  Christ's  hand.  But  the  moment 
he  attempts  to  walk  alone,  he  stumbles  and  falls. 

The  Scriptures  represent  the  grace  of  God  in  the 
heart,  as  a  growing  principle.  It  is  compared  to  a 
mustard-seed,  which  is  the  least  of  all  seeds.  But, 
when  it  springs  up,  it  rises  and  spreads  its  branches, 
till  it  becomes  the  greatest  of  all  herbs.  The  beauty 
and  appropriateness  of  this  figure  will  not  be  appreci- 
ated, unless  we  take  into  consideration  the  luxuriant 
growth  of  plants  in  Eastern  countries.  The  Jews 
have  a  fable  of  a  mustard-tree  whose  branches  were 
so  extensive  as  to  cover  a  tent.  There  are  two  things 
that  no  one  would  expect  to  see,  in  the  growth  of 
such  a  plant:  (1.)  To  spring  at  once  into  full  ma- 
turity. (2.)  To  become  stationary  in  its  growth, 
before  it  arrives  at  maturity.  K  it  ceases  to  grow,  it 
must  whither  away  and  die. 

The  spiritual  reign  of  Christ  in  the  heart  is  also 
compared  to  a  little  leaven,  which  a  woman  took  and 
hid  in  three  measures  of  meal,  till  the  whole  was 
leavened.  It  was  so  little  at  first  that  it  was  said  to 
be  hid.  It  could  not  be  seen.  So  grace,  when  first 
implanted  in  the  heart,  is  often  so  little  in  degree,  and 


THE    LIVING    SPR\NG.  19 

SO  much  buried  up  in  remaining  corruption,  that  it  can 
scarcely  be  discovered  at  all.  But  the  moment  the 
leaven  begins  to  work,  it  increases  without  ceasing, 
till  the  whole  is  leavened. 

Again ;  Christ  says,  "  the  water  that  I  shall  give 
him  shall  be  in  him  a  well  of  water,  springing  up 
into  everlasting  life.^^  When  these  words  were 
uttered,  our  Lord  was  sitting  upon  a  deep  well,  in 
conversation  with  the  woman  of  Samaria.  As  his 
custom  was,  he  drew  instruction  from  the  objects 
around  him.  He  directed  her  attention  away  from  the 
water  which  can  only  quench  animal  thirst,  to  that 
living  water  which  refreshes  the  soul.  But  she,  not 
understanding  him,  wished  to  know  how  he  could  ob- 
tain living  icater  from  a  deep  well,  without  anything 
to  draw  with.  In  order  to  show  the  superiority  of  the 
water  of  life,  he  told  her  that  those  who  drank  it 
should  have  it  in  them,  constantly  springing  up  of 
itself,  as  if  the  waters  of  the  well  should  rise  up  and 
overflow,  without  being  drawn.  The  very  idea  of  a 
living  spring  seems  to  cut  off  the  hope  of  backsliders. 
You  remember  the  cold  spring  that  used  to  flow  from 
the  rock,  before  our  father's  door.  The  severest 
drought  never  affected  it,  and  in  the  coldest  season  of 
a  northern  winter  it  was  never  frozen.  Oft,  as  I  rose 
in  the  morning,  when  the  chilling  blasts  whistled 
around  our  dwelling,  and  everything  seemed  sealed 
up  with  perpetu'cJ  frost,  the  ice  and  snow  would  be 
smoking  around  the  spring.  Thus,  like  a  steady 
stream,  let  your  graces  flow,  unaffected  by  the  drought 
or  barrenness  of  others,  melting  the  icy  hearts  around 
you. 

This  ^^  living  water,'^  in  the  soul,  is  intended  to 
represent  the  indwelling  of  the  Holy  Spirit.  In  the 
new  birth,  there  is  formed  a  holy  union  between  the 
Spirit  of  God  and  the  faculties  of  the  soul,  so  that 
every  correct  feeling,  with  every  good  act,  is  pro- 
duced by  the  Holy  Spirit  acting  in  unison  with  those 
faculties.  Hence,  our  bodies  are  called  the  temple  of 
the  Holy  Ghost,  and  he  is  said  to  dwell  in  us.     What 


20  SPIRITUAL   GROWTH. 

a  solemn  truth !  What  holy  fear  and  carefulness 
ought  we  to  feel  continually ;  and  how  softly  should 
we  walk  before  the  Lord  of  Hosts ! 

"  The  righteous,"  says  David,  "  shall  flourish  like 
a  palm-tree  ;  he  shall  groiv  like  a  cedar  in  Lebanon." 
But  if  the  cedar  should  cease  to  grow  as  soon  as  it 
springs  up,  it  would  never  become  a  tree.  It  must 
wither  and  die. — Again;  it  is  said,  "Ye  shall  go 
forth  and  grow  up  as  calves  of  the  stall.''''  A  healthy 
calf,  that  is  fed  in  the  stall,  cannot  but  grow  and 
thrive.  And  surely  the  Lord  has  furnished  us,  in  his 
holy  word,  abundant  food  for  our  spiritual  growth  and 
nourishment.  If  the  calf  is  diseased,  or  if  he  refuses 
to  eat,  he  will  pine  away  and  die ;  and  so  with  us. 
The  apostle  Paul  speaks  oi  growing  up  into  Christ,  in 
all  things  ;  and  of  increasing  in  the  knowledge  of  God. 
By  this  he  evidently  means,  that  experimental  knowl- 
edge of  God  in  our  hearts,  by  which  we  are  changed 
into  his  image.  The  apostle  Peter  exhorts  us  to 
"  grow  in  the  grace,  and  in  the  knowledge  of  our 
Lord  and  Saviour  Jesus  Christ."  Again,  he  directs 
us  to  feed  upon  the  sincere  and  simple  truths  of  the 
gospel,  as  the  infant  is  nourished  by  its  mother's  milk, 
and  to  grow  thereby.  As  conversion  is  called  being 
"born  again,"  the  young  convert  is  very  properly 
compared  to  a  "  new-born  babe."  As  a  babe  is  least 
when  first  born,  so  the  Christian,  when  first  converted, 
has  the  least  grace ;  unless,  indeed,  he  becomes  dis- 
eased, and  pines  away,  like  a  sicldy  infant.  And 
such  is  truly  the  deplorable  case  of  the  backslider. 

The  motives  which  urge  us  to  seek  and  maintain  an 
elevated  standard  of  piety  are  the  highest  that  can  be 
presented  to  our  minds.  Tlie  glory  of  God  requires  it. 
This  is  the  greatest  possible  good.  It  is  the  manifes- 
tation of  the  divine  perfections  to  his  intelligent  crea- 
tures. This  manifestation  is  made  by  discovering  to 
them  his  works  of  creation,  providence,  and  grace, 
and  by  impressing  his  moral  image  upon  their  hearts. 
In  this  their  happiness  consists.  In  promoting  his  own 
glory,  therefore,  God  axercises  the  highest  degrea  of 


THE    TRUE    ST.AJNDARD.  21 

disinterested  benevolence.  Nothing  can  add  tc  his 
happiness  ;  nothing  can  diminish  it.  If  the  whole  cre- 
ation were  blotted  out,  and  God  were  the  only  Being 
in  the  universe,  he  would  still  be  perfectly  glorious 
and  happy  in  himself.  There  can  be,  therefore,  no 
selfishness  in  his  desiring  his  own  glory.  It  is  the 
good  of  the  creature  alone  that  is  promoted  by  it.  A 
desire  to  glorify  God  must,  then,  be  the  ruling  princi- 
ple of  all  your  conduct,  the  moving  spring  of  all  your 
actions.  But  how  is  the  glory  of  God  promoted  by 
your  growth  in  grace  ? 

1.  It  is  manifested  to  yourself,  by  impressing  his 
image  upon  your  heart ;  and  by  giving  you  a  spiritual 
discovery  of  the  excellence,  purity  and  loveliness,  of 
his  moral  character. 

2.  It  is  manifested  to  others,  so  far  as  you  maintain 
a  holy  life  and  conversation  ;  for  thereby  the  moral 
image  of  Christ  is  exhibited.  The  glory  of  Christ  is 
manifested  by  the  holy  walk  of  his  people,  just  as  the 
glory  of  the  sun  appears  by  the  reflected  light  of  the 
moon. 

3.  The  glory  of  God  is  promoted  by  making  others 
acquainted  with  the  exhaustless  riches  of  free  grace, 
and  bringing  them  to  Christ ;  for,  by  that  means,  they 
receive  spiritual  light  to  behold  the  beauty  and  glory 
of  the  divine  perfections,  and  his  image  is  stamped 
upon  their  souls.  But  your  usefulness  in  this  respect 
depends  mainly  upon  the  measure  of  grace  you  have 
in  your  own  heart.  The  reason  why  many  Christians 
do  so  little  good  in  the  world  is,  that  they  have  so 
little  piety.  If  you  would  be  eminently  useful,  you 
must  be  eminently  holy. 

But,  you  may  ask,  "  What  is  the  standard  at  which 
I  must  aim?  "  I  answer  :  The  law  of  God  is  the  only 
true  standard  of  moral  excellence ;  and  you  have  the 
pattern  of  that  law  carried  out  in  action,  in  the  perfect 
life  of  our  blessed  Lord  and  Master.  No  standard 
short  of  this  will  answer  the  requirements  of  the  word 
of  God.  "  He  that  abideth  in  him,  ought  himself  also 
so  to  walk,  EVEN  AS  HE  WALKED."     All  that  w©  fall 


22  HOLINESS,    HOW   ATTAINED. 

short  of  this  is  sin.  There  is  no  want  of  ability  in 
the  case,  but  what  arises  from  our  own  voluntary 
wickedness  of  heart.  Christ  says  that  he  came  not  to 
destroy  the  law,  but  to  fulfil  it.  "  We  are  not  released 
from  the  obligation  of  perfect  obedience ;  though 
grace  has  taken  away  the  necessity  of  such  obedience 
as  the  ground  of  our  acceptance  with  God."  The 
law  is  not  made  void,  but  established,  by  grace.  We 
cannot  be  saved  by  our  obedience ;  because  we  have 
already  broken  the  law,  and  we  cannot  mend  it.  But, 
while  we  trust  alone  in  Christ,  independent  of  any- 
thing in  ourselves,  for  justification  before  God,  the 
signs  or  evidences  of  our  faith  must  be  found  within 
us.  There  must  be  a  new  and  holy  principle  in  our 
hearts  ;  and  just  as  far  as  this  principle  prevails,  so  far 
it  will  show  itself  in  obedience  to  the  law  of  God. 
There  is  no  resting-place,  in  the  agonizing  conflict, 
till  we  are  "  holy  as  God  is  holy.^^  I  do  not  say  that 
Christians  ever  do  become  perfectly  holy  in  this  life. 
The  contrary  appears,  from  the  testimony  both  of 
Scripture  and  experience,  to  be  the  universal  fact.  But 
this  is  the  measure  of  obligation,  and  we  should  strive 
after  it  with  all  the  earnestness  of  which  we  are  capa- 
ble. 

We  must  not  settle  down  contented  with  our  attain- 
ments, while  one  sin  remains  unsubdued  in  our  hearts. 
The  Scriptures  are  full  of  this  doctrine.  The  apostle 
Paul  expresses  far  more  earnestness  of  desire  after 
higher  attainments  in  the  divine  life  than  is  ever  felt 
by  such  Christians  as  have  only  a  feeble  and  glimmer- 
ing hope  of  entering  the  abodes  of  the  blessed.  "  If 
by  any  means,^^  says  he,  "I  might  attain  unto  the 
resurrection  of  the  dead;"  or  that  state  of  perfect 
holiness  which  the  saints  will  have  attained  at  the 
resurrection.  And  the  kind  of  effort  which  he  put 
forth  to  obtain  the  object  of  his  desires  is  most  forcibly 
described  in  the  passage  quoted  at  the  beginning  of 
this  letter.  In  view  of  this  standard,  you  will  be  able 
to  see,  in  some  measure,  the  exceeding  sinfulness  of 
ein  ;  and  it  will  drive  you  more  entirely  out  of  your- 


EMINENT    EXAMPLES.  23 

self  to  the  cross  of  Christ.  You  will  see  the  necessity 
of  daily  renewing  your  repentance,  submission,  and 
faith. 

You  see,  from  what  the  apostle  says  of  his  own  ex- 
perience, that  high  spiritual  attainments  are  not  to  be 
expected  without  great  labor  and  strife.  True  piety 
is  indeed  the  work  of  the  Holy  Spirit ;  but  the  fact 
that  God  works  in  us  to  will  and  to  do  of  his  good 
pleasure,  is  made  the  ground  of  Paul's  exhortation  to 
w^ork  out  our  own  salvation  with  fear  and  trembling. 

The  attainments  of  eminent  saints  are  too  generally 
.ooked  upon  as  out  of  the  reach  of  common  Christians. 
They  seem  to  think  God  is  not  willing  to  give  all 
his  children  the  same  measure  of  grace.  But  he  could 
not  have  said  more  than  he  has  in  his  holy  word,  to 
convince  them  to  the  contrary.  "  Open  thy  mouth 
wide,  and  I  will  fill  it."  Our  Lord  repeatedly  assures 
us  that  God  is  more  willing  to  give  good  things  to 
those  that  ask  him,  than  earthly  parents  are  to  give 
good  gifts  to  their  children.  And  whoever  will  read 
the  lives  of  such  eminent  Christians  as  Edwards, 
Whitefield,  Brainerd,  Martyn,  Payson,  Mrs.  Edwards, 
Mrs.  Anthony,  ]Mrs.  Huntington,  James  B.  Taylor, 
and  many  others  which  might  be  mentioned,  —  and  take 
notice  of  the  means  which  they  used,  will  not  be  sur- 
prised at  their  attainments.  The  Bible  represents  the 
Christian  as  in  the  constant  exercise  of  holy  affections  ; 
and  we  should  never  rest  with  anything  short  of  this. 
Some  of  the  persons  I  have  mentioned  did  arrive  at 
such  a  state  of  feeling.  President  Edwards  enjoyed, 
for  many  years,  the  constant  light  of  God's  counte- 
nance, and  habitual  communion  with  him.  And  so  did 
Mrs.  Edwards,  James  B.  Taylor,  and  many  others. 

She,  for  a  long  time,  enjoyed,  as  she  said,  "  the 
RICHES  OF  FULL  ASSURANCE."  She  felt  "  an  uninter- 
rupted and  entire  resignation  to  God,  with  respect  to 
health  or  sickness,  ease  or  pain,  life  or  death  :  and  an 
entire  resignation  of  the  lives  of  her  nearest  earthly 
friends."  She  also  felt  a  "  sweet  peace  and  serenity 
of  soul,  without  a  cloud  to  interrupt  it ;  a  continual 


24  PRESIDENT    EDWARDS. 

rejoicing  in  all  the  works  of  nature  and  Providence  ; 
a  wonderful  access  to  God  by  prayer,  sensibly  con- 
versing with  him,  as  much  as  if  God  were  here  on 
earth  ;  frequent,  plain,  sensible,  and  immediate  an- 
swers to  prayer  ;  all  tears  wiped  away  ;  all  former 
troubles  and  sorrows  of  life  forgotten,  except  sorrow 
for  sin  ;  doing  everything  for  God's  glory,  with  a 
continual  and  uninterrupted  cheerfulness,  peace,  and 
joy."  At  the  same  time,  she  engaged  in  the  common 
duties  of  life  with  great  diligence,  considering  them 
as  a  part  of  the  service  of  God  ;  and,  when  done  from 
this  motive,  she  said  they  were  as  delightful  as  prayer 
itself.  She  also  showed  an  "  extreme  anxiety  to 
avoid  every  sin,  and  to  discharge  every  moral  obliga- 
tion ;  she  was  most  exemplary  in  the  performance  of 
every  social  and  relative  duty  ;  exhibited  great  inof- 
fensiveness  of  life  and  conversation  ;  great  meekness, 
benevolence,  and  gentleness  of  spirit ;  and  avoided, 
with  remarkable  conscientiousness,  all  those  things 
which  she  regarded  as  failings  in  her  own  character." 
How  did  these  persons  arrive  at  this  eminence  in 
the  Christian  life  1  Although  by  free  sovereign  grace, 
yet  it  was  by  no  miracle.  If  you  will  use  the  same 
means,  you  may  attain  the  same  end.  In  the  early 
part  of  his  Christian  life.  President  Edwards  says,  — 
"  I  felt  a  burning  desire  to  be,  in  everything,  a  com- 
plete Christian,  and  conformed  to  the  blessed  image  of 
Christ.  I  had  an  eager  thirsting  after  progress  in 
these  things,  which  put  me  upon  pursuing  and  press- 
ing  after  them.  It  was  my  continual  strife,  day  and 
night,  and  constant  inquiry,  how  I  should  be  more 
holy,  and  live  more  holily,  and  more  becoming  a  child 
of  God,  and  a  disciple  of  Christ.  I  now  sought  an 
increase  of  grace  and  holiness,  and  a  holy  life,  \Yith 
much  more  earnestness  than  ever  I  sought  grace  be- 
fore I  had  it.  I  used  to  be  continually  examining 
myself,  and  studying  and  contriving  for  likely  ways 
and  means,  how  I  should  live  holily,  with  far  greater 
diligence  and  earnestness  than  ever  I  pursued  any- 
thing in  my  life  ;  yet,  with  too  great  a  dependence  on 


RELIGION    THE    BUSLNESS    OF    LIFE.  25 

my  own  Strength  —  which  afterwards  proved  a  great 
damage  to  me."  "Mrs.  Edwards  had  been  long  in 
an  uncommon  manner  growing  in  grace,  and  rising, 
by  very  sensible  degrees,  to  higher  love  to  God,  wean- 
edness  to  the  world,  and  mastery  over  sin  and  tempta- 
tion, through  great  trials  and  conficts,  and  long-con- 
tinued struggling  and  fighting  with  sin,  and  earnest 
and  constant  prayer  and  labor  in  religion,  and  engaged- 
ness  of  mind  in  the  use  of  all  means.  This  growth 
had  been  attended,  not  only  with  a  great  increase  of 
religious  affections,  but  with  a  most  visible  alteration 
of  outward  behavior  ;  particularly  in  living  above  the 
world,  and  in  a  greater  degree  of  steadfastness  and 
strength  in  the  way  of  duty  and  self-denial  ;  maintain- 
ing the  Christian  conflict  under  temptations,  and  con- 
quering, from  time  to  time,  under  great  trials  ;  persist- 
ing in  an  unmoved,  untouched  calm  and  rest,  under 
the  changes  and  accidents  of  time,  such  as  seasons  of 
extreme  pain  and  apparent  hazard  of  immediate 
death." 

You  will  find  accounts  of  similar  trials  and  strug- 
gles in  the  lives  of  all  eminent  saints.  This  is  what 
we  may  expect.  It  agrees  with  the  Christian  life,  as 
described  in  God's  word.  It  is  "  through  much  trib- 
ulation that  we  enter  the  kingdom  of  heaven."  This 
is  the  way  in  which  you  must  go,  if  you  would  ever 
enter  there.  You  must  make  religion  the  great  busi- 
ness of  your  life,  to  which  everything  else  must  give 
place.  You  must  engage  with  your  whole  soul  in  the 
work,  looking  to  the  cross  of  Christ  for  strength 
against  your  spiritual  enemies  ;  and  you  will  come  oflf 
*'  conqueror  at  last,"  through  him  that  hath  loved  us, 
and  r^ .  tu  himself  for  us. 

Your  affectionate  Brother. 


DOCTRINE. 


LETTER    II. 

The  Importance  of  a  thorough  Knowledge  of  the  Doc- 
trines of  Christiayiity  —  means  of  obtaining  it. 

"  Sanctify  Ihem  through  thy  truth ;  thy  word  is  truth."  —  John  17 :  17, 

My  dear  Sister, 

Some  people  are  frightened  at  the  idea  of  Doctrine, 
as  though  it  were  a  mere  abstraction,  which  has  noth- 
ing to  do  with  practical  life.  This  notion  is  founded 
on  a  misapprehension  not  only  of  the  meaning  of  the 
term,  but  of  the  connection  of  actions  with  established 
principles  of  the  mind.  The  general  signification  of 
the  word  doctrine  is,  the  principles  upon  which  any 
system  is  founded.  As  applied  to  Christianity,  it 
means  divine  truth;  for  this  is  the  foundation  upon 
which  the  Christian  religion  rests.  Although  the 
truths  of  God's  Word  are  not  reduced  to  a  regular  sys- 
tem in  the  Bible,  yet,  when  brought  together,  they 
make  the  most  beautiful  and  perfect  of  all  systems. 
It  is  proper,  therefore,  that  we  should  contemplate 
them  in  a  body,  as  they  appear  with  the  most  perfect 
symmetry,  in  the  plan  of  God's  moral  government. 
There  is  a  disposition,  at  the  present  day,  to  under- 
value doctrinal  knowledge.  Many  people  think  it  of 
little  consequence  what  they  believe,  if  they  are  only 
sincere,  and  manifest  much  feeling  on  the  subject  of 
religion.  But  this  is  a  ruinous  mistake.  There  is  a 
most  intimate  connection  between  faith  and  practice. 
Those  principles  which  are  believed  and  received  into 
the  heart  govern  and  control  our  actions.  The  doc- 
trines which  God  has  revealed  in  his  Word  are  the 
principles  of  his  moral  government.  As  we  are  the 
subjects  of  that  government,  it  cannot  be  a  matter  of 


A   GOOD    COMPARISON.  27 

small  moment  for  us  to  understand,  so  far  as  we  are 
capable,  the  principles  upon  which  it  is  administered. 
If  we  mistake  these  principles,  we  may  be  found  in 
open  rebellion,  while  we  think  we  are  doing-  God  ser- 
vice. For  example  :  God  commands  us  not  to  steal. 
But,  if  we  do  not  believe  that  he  has  given  this  com- 
mandment, we  shall  feel  under  no  obligation  to  obey 
it.  And  every  truth  which  God  has  revealed  is  as 
intimately  connected  with  practice  as  this,  although 
the  duty  enjoined  be,  in  itself  considered,  of  less  con- 
sequence. Christianity  is  called  a  spiritual  building. 
"  Ye  are  built  up  a  spiritual  house.'"  "  Whose  house 
are  we?"  "We  are  God's  building. ^^  Now  the 
foundation  ond  frame-icork  of  this  building  are  the  doc- 
trines or  truths  of  the  Bible.  Some  of  these  doctrines 
are  called  fundamental  or  essential,  because  they  lie  at 
the  foundation  of  the  whole  building  ;  and  are  so 
essential  to  it,  that,  if  taken  away,  the  whole  would  fall 
to  the  ground.  These  are,  The  Existence  of  God  in 
three  persons.  Father,  Son,  and  Holy  Ghost ;  the 
Fall,  and  consequent  Depravity  of  Man  ;  the  Atone- 
ment of  Christ ;  Justification  by  faith  in  him  alone,  and 
the  Office  of  the  Holy  Spirit  in  the  w^ork  of  Regener- 
ation. If  any  one  of  these  were  taken  away,  it  would 
overturn  the  whole  building.  These  may,  therefore, 
well  be  called  the  foundation.  But  you  see  there  are 
other  very  important  parts  of  3.  frame  besides  the  foun- 
dation. So  there  are  many  other  very  important 
truths  of  Christianity,  besides  its  essential  doctrines. 
But  some  of  these  are  of  more  consequence  than  oth- 
ers. If  a  post  or  a  beam  is  taken  away,  the  building 
is  greatly  marred  and  in  danger  of  falling  ;  yet,  if  well 
covered,  it  may  still  be  a  comfortable  dwelling.  Again, 
although  a  brace  or  a  pi7i  is  of  service  to  strengthen  the 
building,  yet  either  may  be  taken  away  without  very 
serious  injury.  But  sl  frame  may  be  complete  in  all  its 
parts,  and  yet  be  no  building.  Without  a  covering,  it 
will  not  answer  a  single  design  of  a  house  ;  and  just 
in  proportion  as  it  is  well  covered,  will  it  be  a  com- 
fortable residence.     Just  so  with  Christianity.     Tke 


28  GENUINE    AND   SPURIOUS. 

covering  of  the  house  is  the  work  of  the  Holy  Spirit 
in  the  heart,  producing  gracious  affections,  which  man- 
ifest themselves  in  a  holy  life.  But  the  covering  of  a 
house  cannot  exist  without  some  kind  of  frame-work. 
So  experimental  and  practical  piety  cannot  exist  with- 
out a  belief  of  the  principal  doctrines  of  the  gospel. 
The  Holy  Spirit  operates  upon  the  heart  throvgh  the 
truth.  He  gives  it  a  personal  application  ;  brings  it 
liome  to  the  heart  and  conscience,  and  makes  it  effect- 
ual in  changing  the  heart  and  life.  "  Sanctify  them 
through  thy  truth  :  thy  word  is  truth."  *'  Of  his  own 
will  begat  he  us,  loith  the  word  of  truth.^^  "  Seeing 
ye  have  purified  your  souls,  in  obeying  the  truth  through 
the  Spirit.''^  "  Being  born  again  by  the  word  of  God.^^ 
Thus,  the  agency  of  the  Spirit  is  always  acknowl- 
edged in  connection  with  the  truth.  Any  religious 
feeling  or  experience,  therefore,  which  is  not  produced 
by  the  truth  made  effectual  by  the  Holy  Spirit,  is  not 
genuine.  There  is  a  kind  of  indefinite  religious  feel- 
ing, which  many  mistake  for  Christian  experience. 
Tihey  feel,  and  perhaps  deeply  ;  but  they  know  not 
why  they  feel.  Such  religious  feeling  is  to  be  sus- 
pected as  spurious.  It  may  be  the  delusion  of  the 
devil.  By  persuading  people  to  rest  upon  this  spuri 
ous  religious  feeling,  he  accomplishes  his  purpose  as 
well  as  if  he  had  kept  them  in  carnal  security.  And 
the  clearer  our  views  of  truth,  the  more  spiritual  and 
holy  will  be  our  religious  affections.  Thus,  godly 
sorrow  arises  from  a  sight  of  our  own  depravity,  with 
a  sense  of  the  exceeding  sinfulness  of  sin,  as  commit- 
ted against  a  holy  God,  and  against  great  light  and 
mercy.  Faith  is  produced  by  a  spiritual  view  of  the 
atonement  of  Christ,  and  of  his  infinite  fulness  as  a 
complete  and  perfect  Saviour.  Love  is  excited  by  a 
discovery  of  the  excellence  of  God's  moral  perfections. 
Holy  fear  and  reverence  arise  from  a  sight  of  the  maj- 
esty and  glory  of  his  natural  attributes,  and  a  sense  of 
his  presence.  Joy  may  come  from  a  sense  of  the  in- 
finite rectitude  of  his  moral  government ;  from  the 
eight  of  the  glory  of  God,  in  his  works  of  providence 


FEELING    DISTINGUISHED. 


and  grace  ;  or  from  a  general  view  of  the  beauty  and 
excellence  of  divine  truth.  Comfort  may  be  derived 
from  evidence  of  the  divine  favor  ;  and  confidence, 
from  an  appropriation  of  God"s  promises  to  ourselves. 
And  in  many  other  ways,  also,  the  Holy  Spirit  pro- 
duces spiritual  feelings  through  the  instramentahty  of 
the  truth.  But  all  religious  feeling,  produced  by  im- 
pulse, without  any  rational  view  of  the  truth,  is  to  be 
suspected.  It  may  be  the  work  of  Satan,  who  is  very 
busy  in  counterfeiting  religious  experiences  for  those 
he  wishes  to  deceive.  Every  religious  atfection  has 
its  counterfeit.  Thus,  sorrow  may  be  produced  by  the 
fear  of  hell,  without  any  sense  of  the  evil  of  sin  ;  a 
presumption  of  our  own  good  estate  may  be  mistaken 
for  faith,  and  this  will  produce  joy  ;  we  may  exercise 
a  carnal  or  selfish  love  to  God,  because  we  think  he 
loves  us,  and  has  made  us  the  objects  of  his  special 
favor ;  and  the  promises  of  God,  so  far  as  they  con- 
cern the  personal  good  of  the  believer,  may  administer 
as  much  comfort  to  the  hypocrite  as  to  the  real  saint. 

How  exceedingly  important  is  it,  then,  that  you 
should  not  only  exercise  a  general  belief  of  the  great 
doctrines  of  the  gospel,  but  that  you  should  have  a 
right  apprehension  of  them.  The  truth  is  so  necessa- 
ry in  the  Chjistian  warfare,  that  it  is  called  the  sword 
of  the  Spirit.  But  of  what  benefit  is  the  sword  to  the 
soldier  who  knows  not  how  to  use  it  ?  The  sword  is 
used  as  much  to  ward  off  the  blows  of  the  enemy,  as 
to  attack  him.  But  the  novice,  who  should  engage 
an  enemy,  without  knowing  the  use  of  his  weapon, 
would  be  thrust  through  in  the  first  onset.  Hence, 
the  peculiar  force  of  the  prayer  of  our  Lord,  "  Sancti- 
fy them  through  thy  truth."  It  is  by  the  use  of  the 
truth,  as  the  "  sword  of  the  Spirit,"  in  the  Christian 
warfare,  that  the  work  of  satisfaction  is  carried  on. 

But,  as  the  frame-work  of  a  building,  though  com- 
plete in  all  its  parts,  would  be  no  house  without  a 
covering  ;  so  we  may  have  a  perfect  knowledge  of  the 
abstract  doctrines  of  the  Christian  religion,  and  be  no 
Christians.  It  is  the  practical  and  experiri^ental  ap- 
3* 


30  DIRECTIONS. 


plication  of  these  doctrines  to  our  own  hearts  and  lives, 
that  makes  the  building  complete.  Regard  yourself 
as  a  subject  of  God's  moral  government,  and  the  doo 
trines  of  the  Bible  as  the  laws  of  his  kingdom ;  and 
you  will  feel  such  a  personal  interest  in  them,  that  you 
cannot  rest  in  abstract  speculation.  Study  these  doc- 
trines, that  you  may  know  how  to  live  to  the  glory  of 
God. 

I  will  now  give  you  a  few  simple  directions  for 
obtaining  a  correct  knowledge  of  the  doctrines  of  the 
Bible. 

1.  Approach  the  subject  with  the  spirit  of  a  little 
child.  "  As  new-born  babes  desire  the  sincere  milk 
of  the  word."  "  Except  ye  be  converted  and  become 
as  little  children,  ye  shall  not  enter  into  the  kingdom 
of  heaven."  A  little  child  is  always  satisfied  of  the 
truth  of  what  his  father  tells  him.  "  My  father  says 
so,"  is  reason  enough  for  him.  He  does  not  say,  "  I 
(vill  not  believe  it,  because  I  cannot  understand  it." 
So  it  should  be  your  first  object  to  ascertain  what  the 
Bible  teaches,  and  then  submit  to  it  with  the  confi- 
dence of  a  little  child.  You  cannot  expect  fully  to 
jomprehend  the  ways  of  an  infinite  Being.  You  can 
see  but  a  very  small  part  of  the  system  of  his  moral 
government.  It  cannot  be  strange,  then,  if  you  are 
unable  to  discover  the  reasonableness  of  every  truth 
which  he  has  revealed.  Do  not  try  to  carry  out  diffi- 
cult points  beyond  what  is  plainly  taught  in  The  Scrip- 
tures. God  has  revealed  all  that  is  necessary  for  us 
to  know  in  this  life.  Pie  knows  best  where  to  leave 
these  subjects.  If  there  were  no  difficulties  in  the 
truths  revealed,  there  w^ould  be  no  trial  of  our  faith. 
It  is  necessary  that  we  should  take  some  things  upon 
trust.  There  are  also  some  truths  taught  which  we 
find  it  difficult  to  reconcile  with  others  as  plainly  re- 
vealed. Be  content  to  believe  both,  on  the  authority 
of  God's  word.  He  will  reconcile  them  hereafter. 
**  What  I  do,  thou  knowest  not  now,  but  thou  shalt 
know  hereafter."  Let  this  consideration  always  sat- 
isfy you :  *'  Even  so,  Father,  for  so  it  seemed  good  in 


A    CONTROVERSIAL    SPIRIT.  31 

thy  sight."  I  am  the  more  particular  on  this  point, 
as  it  is  the  place  where  error  always  begins.  The 
setting  up  of  feeble  reason  in  opposition  to  the  word 
of  God,  has  been  the  foundation  of  all  mistakes  in  re- 
ligion. And,  if  we  determine  to  be  satisfied  of  the 
reasonableness  of  the  truth  before  we  believe  it,  and 
carry  out  the  principle,  we  shall  land  in  downright 
atheism.  By  this,  I  do  not  mean  that  any  truth  is 
unreasonable.  It  is  not  so.  Divine  truth  is  the  per- 
fection of  reason.  But  there  are  some  truths  which 
may  appear  unreasonable,  because  we  cannot  see  the 
whole  of  them.  Thus,  a  fly,  on  the  corner  of  a  splen- 
did edifice,  cannot  see  the  beauty  and  symmetry  of  the 
building.  So  far  as  his  eye  extends,  it  may  appear  to 
be  sadly  lacking  in  its  proportions.  Yet  this  is  but  a 
faint  representation  of  the  narrow  views  we  have  of 
God's  moral  government.  There  is,  however,  no 
truth  which  he  has  revealed,  in  relation  to  that  gov- 
ernment, that  is  more  difficult  to  understand,  than 
many  things  that  philosophy  has  discovered  in  the 
natural  world.  Yet,  even  infidels  do  not  think  of  dis- 
puting facts  conclusively  proved  by  philosophy,  be- 
cause they  cannot  understand  them.  It  becomes  us, 
then,  with  the  deepest  humility  and  self-abasement,  to 
submit  our  reason  to  the  word  of  God. 

2.  Avoid  a  controversial  spirit.  Do  not  study  foi 
the  sake  of  finding  arguments  to  support  your  own 
opinions.  Take  the  place  of  a  sincere  inquirer  after 
truth,  with  a  determination  to  embrace  whatever  you 
find  supported  by  the  word  of  God,  however  contrary 
it  may  be  to  your  favorite  notions.  But  when  objec- 
tions arise  in  your  mind  against  any  doctrine,  do  not 
suppose  you  have  made  some  new  discovery,  and 
therefore  reject  it  without  farther  inquiry.  The  same 
objections  have  perhaps  occurred  to  the  mind  of  every 
inquirer,  on  the  same  subject ;  and  very  probably  they 
have  often  been  satisfactorily  answered  by  able  writ- 
ers. This  is  a  common  error  of  young  inquirers. 
They  are  apt  to  think  others  take  things  upon  trust, 
and  that  they  are  the  only  persons  who  have  thought 


32  ^-RITINGS    OF    MEN. 

of  the  difficulties  which  start  up  in  their  minds.  But, 
when  their  reading  becomes  more  extensive,  they 
learn,  with  shame,  that  what  appeared  to  them  to  be 
original  thought,  was  only  following  an  old,  beaten 
track. 

3.  Use  such  helps  as  you  can  obtain.  Read  care- 
fully selected  and  judicious  authors,  on  doctrinal  sub- 
jects.* The  advantages  arising  from  the  perusal  of 
other  books  than  the  Scriptures,  to  obtain  doctrinal 
knowledge,  are  these:  1.  You  may  profit  by  the  ex- 
perience of  others.  You  see  how  the  difficulties  which 
arise  in  your  own  mind  appeared  to  them,  and  how 
they  solved  them.  2.  Much  light  may  be  thrown  up- 
on many  difficult  passages  of  Scripture,  by  an  intimate 
acquaintance  with  the  times  and  circumstances  under 
which  they  were  written  ;  and  men  who  undertake  to 
write  on  these  subjects  generally  search  deeply  into 
these  things.  3.  God  has  been  pleased,  in  every  age, 
to  raise  up  men  "  mighty  in  the  Scriptures.'^  By  the 
extraordinary  powers  of  mind  which  he  has  given 
them,  they  may  have  clearer  perceptions  of  divine 
truth  than  you  are  able  to  obtain  by  the  exertion  of 
your  own  faculties  alone.  You  may  also  employ  the 
sermons  which  you  hear,  for  an  increase  of  doctrinal 
knowledge,  as  well  as  an  excitement  to  the  perform- 
ance of  duty.  But  all  these  things  you  must  invaria- 
bly bring  to  the  test  of  God's  word.  We  are  com- 
manded to  "  try  the  spirits,  whether  they  be  of  God." 
Do  not  take  the  opinions  of  men  upon  trust.  Compare 
them  diligently  with  the  word  of  God,  and  do  not  re- 
ceive them  till  you  are  fully  convinced  that  they  agree 
with  this  unerring  standard.  Make  this  your  text- 
book ;  and  only  use  others  to  assist  you  in  coming  to  a 
right  understanding  of  this. 

4.  In  all  your  researches  after  doctrinal  knowledge, 
seek  the  guidance  of  the  Holy  Spirit.  Make  it  a  sub- 
ject of  daily  prayer,  that  God  would  enable  you  to 
understand  his  word,  that  you  may  be  "rooted  and 

*  The  reader  will  find  a  list  ol"  suitable  books  in  the  Appendix. 


RELIGION    A    WORK    OF    GRACE.  33 

grounded  in  the  faith."  The  influences  of  the  Holy 
Spirit  are  two-fold.  He  enlightens  the  understanding-, 
to  lead  it  into  a  correct  knowledge  of  the  truth  ;  and 
he  applies  the  truth  to  the  san3tificatien  of  the  heart. 
Pray  diligently  that  you  may  have  both.  If  you  per- 
severe in  the  proper  observance  of  this  direction,  you 
cannot  fail  to  profit  by  the  others.  But,  if  you  neg- 
lect this,  your  pursuit  of  doctrinal  knowledge  will 
serve  only  as  food  to  your  pride,  self-confidence  and 
vain-glory,  and  exert  a  blicrhting  influence  upon  your 
soul.  Your  affectionate  Brother. 


LETTER   III. 

True  Religion  a  Work  of  Grace  in  the  Heart ;  hut  it 
must  be  carried  oui  in  all  our  Conduct. 

"And  he  (the  righteous)  shall  be  like  a  tree  planted  by  the  rivers 
of  water,  that  bringeth  forth  his  fruit  in  his  season:  his  leaf  shall  not 
tcither."  —  Ps.  I  :  3. 

"Blessed  is  the  man  that  trusteth  in  the  Lord,  and  whose  hope 
the  Lord  is ;  for  he  shall  be  els  a  tree  planted  by  the  waters,  and  that 
spreadeth  out  her  roots  by  the  river,  and  shall  not  see  when  heat 
Cometh,  but  her  leaf  shall  be  green  ;  and  shall  not  be  careful  in  the 
year  of  drought,  neither  shalf  cease  from  yielding  fruit."  —  Jer 
17 :  7,  S. 

My  dear  Sister, 

In  my  first  letter  I  spoke  of  the  indwelling  of  the 
Holy  Spirit,  as  represented  by  our  Lord  under  the 
similitude  of  a  living  spring.  In  my  last  I  endeav- 
ored to  show  that  the  operation  of  the  Spirit  of  God 
upon  the  heart  is  inseparably  connected  with  the 
truth.  iNIy  present  object  will  be  to  show  the  effects 
produced  by  both  these  agents  acting  together.  This 
is  most  beautifully  described  in  the  passages  quoted 
above.     Here  the  Christian  is  represented  under  the 


34  TREE    BY   THE    RIVER. 

similitude  of  a  tree  planted  by  the  rivets  of  water. 
The  grace  of  God,  or  the  Holy  Spirit  acting  in  unison 
with  the  word,  to  carry  on  the  great  work  of  regener- 
ation and  sanctification  in  the  soul,  is  represented  by 
the  constant  flowing  of  riveis  of  water.  This  shows 
the  abundance  of  the  provision.  But  a  tree  may  stand 
so  near  a  river  as  to  be  watered  when  it  overflows  its 
banks ;  and  yet,  if  its  roots  only  spread  over  the  sur- 
face of  the  ground,  and  do  not  reach  the  bed  of  the 
river,  it  will  wither  in  a  time  of  drought.  This  aptly 
represents  the  professor  of  religion  who  appears  en- 
gaged and  in  earnest  only  during  remarkable  outpour- 
ings of  the  Spirit.  He  is  all  alive  and  fuJl  of  zeal 
when  the  river  overflows,  but  when  it  returns  to  its 
ordinary  channel,  his  leaf  withers  ;  and  if  a  long  sea- 
son of  spiritual  drought  follows,  he  becomes  dry  and 
barren,  so  that  no  appearance  of  spiritual  life  remains. 
But,  mark  how  difll^rent  the  description  of  the  true 
child  of  God.  "  He  shall  be  as  a  tree  planted  by  the 
rivers  of  water."  This  figure  appears  to  have  been 
taken  from  the  practice  of  cultivating  trees.  They 
are  removed  from  the  wild  state  in  which  they  spring 
up,  and  their  roots  firmly  fixed  in  a  spot  of  ground 
cultivated  and  prepared,  to  facilitate  their  growth. 
This  planting  well  represents  the  fixed  state  of  the 
renewed  soul,  as  it  settles  down  in  entire  dependence 
upon  the  word  and  Spirit  of  God,  for  nourishment 
and  growth  in  grace.  But  the  figure  is  carried  out 
still  farther,  —  "and  spreadeth  out  her  roots  by  the 
river. ^''  When  the  roots  of  the  tree  are  spread  out 
along  the  bed  of  the  river,  it  will  always  be  supplied 
with  water,  even  when  the  river  is  low.  This  steadi- 
ness of  Christian  character  is  elsewhere  spoken  of 
under  a  similar  figure.  "  The  root  of  the  righteous 
shall  not  he  moved.''''  "  He  shall  cause  them  that  come 
of  Jacob  to  tahe  root.''''  "  Being  rooted  and  grounded 
in  love."  Hence  the  prophet  adds,  that  the  heat  and 
the  drought  shall  not  affect  it ;  but  its  leaf  shall  he 
green,  always  growing  ;  and  it  shall  not  cease  to  bring 
forth  fruit.      And   throughout  the    Scriptures,   the 


FALSE    BL0SS03IS.  35 


righteous  are  represented  as  bringing  forth  fruit. 
*'  And  the  remnant  that  is  escaped  out  of  the  house  of 
Judah  shall  again  take  root  downward,  and  bear  fruit 
upward."  Here  is  first  a  taking  deep  root  downward, 
or  the  sanctification  of  the  faculties  of  the  soul,  by 
which  new  principles  of  action  are  adopted  ;  and  a 
bearing  fruit  upward,  or  the  exercise  of  those  princi- 
ples, in  holy  affections  and  corresponding  outward 
conduct.  Again,  "  Israel  shall  blossom  and  bud,  and 
fill  the  face  of  the  world  with  fruit."  The  bud  and 
blossom  represent,  in  a  very  striking  manner,  the  first 
exercises  of  Christian  experience.  However,  this 
may  be  easily  counterfeited.  Every  tree  bears  a  mul- 
titude of  false  blossoms,  which,  by  the  superficial 
observer,  may  not  be  distinguished  from  the  true. 
They  may  for  a  time  appear  even  more  gay  and  beau- 
tiful. As  it  appears  in  full  bloom,  it  would  be  impos- 
sible for  the  keenest  eye  to  discover  them.  But  as 
soon  as  the  season  arrives  for  the  fruit  to  begin  to 
grow,  these  fair  blossoms  are  withered  and  gone,  and 
nothing  remains  but  a  dry  and  wilted  stem.  But  the 
real  children  of  God  shall  not  only  bud  and  blossom, 
but  they  shall  '■^  Jill  the  face  of  the  world  with  fruit.'''' 
In  the  Song  of  Solomon,  the  church  is  compared  to 
*' an  orchard  of  pomegranates,  with  pleasant  fruits.'''' 
This  is  a  beautiful  figure.  The  pomegranate  is  a  kind 
of  apple.  The  tree  is  low,  but  spreads  its  branches, 
so  that  its  breadth  is  greater  than  its  height.  So  the 
true  Christian  is  humble  and  lowly  ;  while  his  good 
works  spread  all  around  him.  The  blossoms  of  this 
tree  are  large  and  beautiful,  forming  a  cup  like  a  bell. 
But  when  the  flowers  are  double,  no  fruit  follows. 
So  the  double-minded  hypocrite  brings  forth  no  fruit. 
The  pomegranate  apple  is  exceedingly  beautiful  and 
delicious  ;  and  so  the  real  fruits  of  Christianity  are 
full  of  beauty  and  loveliness.  Again,  the  church  is 
said  to  lay  up  for  Christ  all  manner  of  pleasant  fruit, 
new  and  old.  But,  backsliding  Israel  is  called  an 
empty  vine,  bringing  forth  fruit  unto  himself.  Here 
we  may  distinguish  between  the  apparent  good  fruits 


36  THE    FRUITS    OF    CHUISTIANITY. 

of  the  hypocrite  and  those  of  the  real  Christian.  The 
latter  does  everything-  for  Christ.  He  really  desires 
the  glory  of  God,  and  the  advancement  of  Christ's 
Kingdom  ;  and  this  is  his  ruling  motive  in  all  his  con- 
duct. But  the  former,  though  he  may  do  many 
tilings  good  in  themselves,  yet  does  them  all  with  sel- 
fish motives.  His  ruling  desire  is  to  gratify  himself, 
and  to  promote  his  own  honor  and  interest,  either  in 
this  world,  or  in  that  which  is  to  come. 

The  fruit  which  his  people  bring  forth  is  that  on 
which  Christ  chiefly  insists,  as  a  test  of  Christian 
character.  "  Every  good  tree  bringeth  forth  good 
fruit;  but  a  corrupt  tree  bringeth  forth  evil  fruit." 
He  compares  himself  to  a  vine,  and  his  followers  to 
branches  ;  and  informs  them  that  every  branch  which 
beareth  not  fruit  shall  be  taken  away.  In  the  pas- 
sage quoted  from  the  first  Psalm,  the  righteous  is  said 
to  bring  forth  fruit  in  his  season.  And  in  the  92d 
Psalm  and  14th  verse,  it  is  said,  "  They  shall  still 
bring  forth  fruit  in  their  old  age;  they  shall  he  fat  and 
fourishing;^''  thus  exhibiting  a  constancy  of  fruit- 
bearing,  and  an  uninterrupted  growth,  even  down  to 
old  age. 

But,  it  becomes  a  matter  of  serious  inquiry  to  know 
what  is  meant  by  bringing  forth  fruit  in  his  season. 
The  apostle  Paul  says,  "  The  fruit  of  the  Spirit  is  in 
a/Z  goodness,  and  righteousness,  and  truth."  Hence, 
we  conclude,  that  bringing  forth  fruit  in  season  must 
be  carrying  out  the  principles  of  the  gospel  into  every 
part  of  our  conduct.  In  another  place,  the  same 
apostle  informs  us  more  particularly  what  are  the 
fruits  of  the  Spirit :  "  The  fruit  of  the  Spirit  is  love, 
joy,  peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness,  temperance."  Let  us,  then,  carry  out  these 
principles,  and  see  what  influence  they  will  have  upon 
the  Christian  character.  Love  is  something  that  can 
be  felt.  It  is  an  outgoing  of  heart  towards  the  object 
Joved,  and  a  feeling  of  union  with  it.  When  we  have 
a  strong  affection  for  a  friend,  it  is  because  we  see  in 
him  something  that  is  lovely.     We  love  his  society, 


EXPERIENCE    OF    DAVID.  37 

and  delight  to  think  of  him  when  he  is  absent.  Our 
minds  are  continually  upon  the  lovely  traits  of  his 
character.  So  ought  we  to  love  God.  The  ground 
of  this  love  should  be  the  infinite  purity,  excellence, 
and  beauty  of  his  moral  perfections,  independent  of  our 
relations  to  him.  He  is  infinite  loveliness  in  himself 
There  is  such  a  thing  as  feeling  this  love  in  exercise. 
In  the  Song  of  Solomon,  love  is  said  to  be  "  strong 
as  deaths  Surely,  this  is  no  faint  imagery.  Is  it 
possible  for  a  person  to  exercise  a  feeling  "  as  strong 
as  death,"  and  yet  not  be  sensible  of  it?  Love  takes 
hold  of  every  faculty  of  soul  and  body.  It  must,  then, 
be  no  very  dull  feeling.  Again  ;  the  warmth  and  the 
settled  and  abiding  nature  of  love  are  represented  by 
such  strong-  language  as  this  ;  "  i>[any  waters  cannot 
quench  love,  neither  can  the  floods  drown  it."  Surely 
this  can  be  no  fitful  feeling,  which  comes  and  goes  at 
extraordinary  seasons.  It  must  be  a  settled  and  abid- 
ing principle  of  the  soul  ;  though  it  may  not  always 
be  accompanied  with  strong  emotions.  We  may 
sometimes  be  destitute  of  emotion  towards  the  friends 
we  love  most.  But,  the  settled  principle  of  esteem 
and  preference  is  abiding  ;  and^  our  attention  needs 
only  to  be  called  to  the  lovely  traits  in  our  friend's 
character,  to  call  forth  emotion. 

David,  under  the  influence  of  this  feeling,  breaks 
forth  in  such  expressions  as  these  :  "  My  soul  thirst- 
el  h  for  thee;  my  flesh  longcth  for  thee:"  "As  the 
hart  panteth  for  the  water-brooks,  so  panteth  my  soul 
after  thee,  O  God  :  My  soul  thirsteth  for  God,  for  the 
living  God  :"  "  My  soul  longeth,  yea,  even  fainleth, 
for  the  courts  of  the  Lord  ;  my  heart  and  my  flesh 
crieth  out  for  the  living  God  :"  "  My  soul  breaketh 
for  the  longing  it  hath  unto  thy  judgments  at  all 
times.'''  Surely  there  is  no  dulness,  no  coldness,  in 
such  feelings  as  these.  They  accord  with  the  spirit 
of  the  command,  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thine  heart,  and  with  all  thy  soul,  and  with 
all  thy  might.'"  And  this  was  not,  with  the  Psalmist, 
an  occasional  lively  frame.  This  soul-breaking  long- 
4 


88  LOVE    TO    THE    BRETHREN. 

mg  was  the  habitual  feeling-  of  his  heart ;  for  he  ex- 
ercised it  "  o^  all  times.'''  And  what  was  it  that 
colh^d  forth  these  ardent  longings?  Was  it  the  per- 
sonal benefiis  which  he  had  received  or  expected  to 
receive  from  God  ?  By  no  means.  After  expressing 
an  earnest  desire  to  dwell  in  the  house  of  the  Lord, 
all  the  days  of  his  life,  he  tells  us  why  he  wished  to 
be  there  :  "^  behold  the  beauty  of  the  Lord,  and  to 
i/K/uire  in  his  temple.' '  The  object  of  his  love  was 
'^  the  beauty  of  the  Lord;""  doubtless  meaning  his 
moral  perfections.  Intimately  connected  with  this 
was  his  desire  to  know  the  will  of  the  Lord.  For 
this  he  wished  to  "  inquire  in  his  temple.'"  And 
whenever  the  love  of  God  is  genuine,  it  will  call  forth 
the  same  desire.  The  apostle  John,  whose  very- 
breath  is  love,  says,  "  This  is  the  love  of  God,  that 
we  keep  his  commandments. '''  The  child  that  loves 
his  parents  will  delight  in  doing  everything  he  can  to 
please  them.  But  the  child  that  cares  for  his  parents 
only  as  he  expects  to  be  benefited  by  them,  will  al- 
ways do  as  little  as  possible  for  them,  and  that  little 
unwillingly.  So,  in  our  relations  with  God.  The 
hypocrite  may  have  a  kind  of  love  to  him,  because  he 
thinks  himself  a  peculiar  object  of  divine  f\ivor,  and 
because  he  still  expects  greater  blessings.  But  this 
does  not  lead  him  to  delight  in  the  commands  of  God. 
He  rather  esteems  them  as  a  task.  His  heart  is  not 
in  the  doing  of  them  ;  and  he  is  willing  to  make  them 
as  light  as  possible.  But,  the  real  Christian  delights 
in  the  law  of  God  ;  and  the  chief  source  of  his  grief 
is,  that  he  falls  so  far  short  of  keeping  it. 

Again,  if  we  love  God,  we  shall  love  the  image  of 
God,  wherever  we  find  it.  "  Every  one  that  loveth 
him  that  begat,  loveth  him  also  that  is  begotten  of 
him."  Our  love  to  Christians,  if  genuine,  must  arise 
from»  the  resemblance  which  they  bear  to  Christ ;  and 
not  from  the  comfort  which  we  enjoy  in  their  society, 
nor  because  they  appear  friendly  to  us.  This  hypo- 
crites also  feel.  *If  we  really  exercise  that  love,  we 
shall  be  willing  to  make  personal  sacrifices  for  the 


i 


SPIRITUAL   JOY. PEACE.  39 

benefit  of  our  Christian  brethren.  We  are  directed 
to  hive  one  another  o-s  Christ  loved  us.  And  how  did 
Christ  love  us  ?  So  strong  v.-as  his  love  that  he  laid 
down  his  life  fur  us  1  And  the  apostle  John  says,  we 
ought,  in  imitation  of  him,  "to  lay  down  our  lives 
for  the  brethren  ;''  that  is,  if  occasion  require  it. 
Such  is  the  strength  of  that  love  which  we  are  re- 
quired to  exercise  for  our  Christian  brethren.  But, 
how  can  this  exist  in  the  heart,  wlien  we  feel  unwill- 
ing to  make  the  least  sacrifice  of  our  own  feelings  or 
interests  for  their  benefit  ? 

Again  ;  there  is  another  kind  of  love  required  of 
us.  This  is  the  love  of  compassion,  which  may  be 
exercised  even  towards  wicked  men.  And  what  nmst 
be  the  extent  of  this  love  ?  There  can  be  but  one 
standard.  We  have  the  example  of  our  Lord  before 
us.  So  intense  was  his  love,  that  it  led  him  to  make 
every  personal  sacrifice  of  ease,  comfort,  and  worldly 
good,  for  the  benefit  of  the  bodies  and  souls  of  men  ; 
yea,  he  laid  down  his  life  for  them.  This  is  the  kind 
of  love  which  is  required  of  us.  and  which  was  exer- 
cised by  the  apostles  and  early  Christians. 

Another  fruit  of  the  Spirit  is  joy.  We  are  com- 
manded to  rejoice  in  the  Lord  at  all  times.  If  we 
have  a  proper  sense  of  the  holiness  of  God's  moral 
character  ;  of  the  majesty  and  glory  of  his  power  ;  of 
the  infinite  wisdom  which  sjfiines  through  all  his 
works  ;  the  infinite  rectitude  of  his  moral  government ; 
and  especially  of  that  amazing  display  of  his  love,  in 
the  work  of  redemption  —  it  will  fill  our  hearts  with 
"joy  unspeakable  and  full  of  glory."  Nor  is 
rejoicing  in  God  at  all  inconsistent  with  mourning  for 
sin.  On  the  contrary,  the  more  we  see  of  the  divine 
character,  the  more  deeply  shall  we  be  abased  and 
humbled  before  him.  Says  Job,  "  I  have  heard  of 
thee  by  the  hearing  of  the  ear  ;  but  now  mine  eye 
seeth  thee.  Wherefore,  I  abhor  myself,  and  repent  in 
dust  and  ashes."  It  was  a  sight  of  God  which 
fcrought  this  holy  man  so  low  before  him. 

Another  fruit  of  the  Spirit  is  peace.    This  is  of  two 


40  A    PEACEFUL   SPIRIT. 

kinds  ;  peace  with  God,  and  peace  with  man.  The 
impenitent  are  at  war  Vv^itli  God  ;  there  is  therefore  no 
peace  for  them.  God  is  angry  with  them,  and  they 
are  contending  with  him.  But  the  Christian  becomes 
reconciled  to  God  through  Christ.  He  finds  peace  in 
believing  in  him.  The  Lord  is  no  longer  a  God  ol 
terror  to  him,  but  a  "God  of  peace."  Hence  the 
gospel  is  called  the  "  way  of  peace  ;"  and  Christ  the 
•'Prince  of  Peace."  Jesus,  in  his  parting  interview 
with  his  beloved  disciples,  says,  "  Peace  I  leave  with 
yon,  mt/ peace  I  give  unto  you."  Righteousness,  or 
justice  and  peace,  are  said  to  have  met  together  and 
kissed  each  other.  "  We  have  peace  with  God, 
through  our  Lord  Jesus  Christ."  The  Bible  is  full 
of  this  subject,  but  I  cannot  dwell  upon  it.  I  wish 
you  to  look  out  the  following  passages  ;  read  and  com- 
pare them  diligently,  and  meditate  upon  the  blessed 
truth  which  thev  contain  Ps.  37  :  37  ;  85  :  8  ;  119  : 
165.     Prov.   16':  7.     ka.  26  :  3;  57:   19.     Lu.  2: 

14.  John  16  :  33.     Rom.  8  :  6  ;  14  :   17.     1  Cor.  7  : 

15.  Eph.  2  :   14,  15.     Phil.  4  :  7.     Col.  3  :   15. 

I  know  not  how  to  speak  of  this  exercise  of  the 
mind.  It  is  better  felt  than  described.  It  is  a  calm 
and  holy  reconciliation  with  God  and  his  government ; 
a  settled  feeling  of  complacency  towards  everything 
but  sin.  It  begets  a  serene  and  peaceful  temper  and 
disposition  of  the  heart.  But  this  gracious  work  of 
the  Holy  Spirit  does  not  stop  with  these  exercises  of 
the  mind.  However  we  may  seem  to  feel,  in  our 
moments  of  retirement  and  meditation,  if  this  peaceful 
disposition  is  not  carried  out  in  our  intercourse  with 
others,  and  our  feelings  towards  them,  we  have  reason 
to  suspect  ourselves  of  hypocrisy.  Whatever  is  in  our 
hearts  will  manifest  itself  in  our  conduct.  If  we  ex- 
ercise a  morose,  sour,  and  jealous  disposition  towards 
others  ;  if  we  indulge  a  censorious  spirit,  not  easily 
overlooking  their  faults  ;  if  we  are  easily  provoked, 
and  irritated  with  the  slightest  offence  ;  if  we  indulge 
in  petty  strifes  and  backbiting  —  surely  the  peace  of 
God  does  not  rule  in  our  hearts.    So  much  does  Christ 


Ml-.EKXESS.       LONG-SUFFERIXG.  41 

esteem  this  peaceful  spirit,  that  he  says  peacemakers 
shall  be  called  the  children  of  God.  Again,  he  lells 
his  disciples  to  "  have  peace  one  with  another."  The 
apostle  Paul,  also,  gives  frequent  exhortations  to  the 
exercise  of  this  grace.  "  Be  at  peace  among  your- 
selves." "  Follow  peace  with  all  men."  "If  it  be 
possible,  live  peaceably  with  all  men."  "  That  we 
may  lead  a  quiet  and  peaceable  life." 

Meeknkss  is  a  twin-sister  of  Peace.  It  is  a  temper 
of  mind  not  easily  provoked  to  resentment.  The  word 
used  in  the  original  signifies  easiness  of  mind.  The 
cultivation  of  this  grace  resembles  the  taming  of  wild 
animals.  It  is  the  bringing  of  all  our  wild  and  un- 
governable passions  under  control.  It  is  an  eminent 
work  of  the  Spirit ;  and  we  may  judge  of  our  spiritual 
attainments  by  the  degree  of  it  which  we  possess. 
The  Scriptures  abound  with  exhortations  to  the 
cultivation  of  it.  It  is  preeminently  lovely  in  the 
female  character.  Hence,  the  apostle  Peter  exhorts 
women  to  adorn  themselves  with  the  ornament  of  a 
meek  and  quiet  spirit,  which  is,  in  the  sight  of  God, 
of  great  price. 

Long-suffering  and  Gentleness  are  twin-daugh- 
ters of  Meekness.  The  latter  is  the  disposition  of  the 
heart.  The  former  are  the  actions  which  flow  out 
from  that  disposition,  in  our  intercourse  with  others. 
Long-suffering  is  godlike.  It  is  an  imitation  of  the 
forbearance  of  God  towards  his  rebellious  creatures. 
He  is  long-suflTering,  and  slow  to  anger.  He  does  not 
let  his  anger  burn  hot  against  sinners,  till  all  means 
of  bringing  them  to  repentance  have  failed.  0,  how 
should  this  shame  us,  who  cannot  bear  the  least  ap- 
pearance of  insult  or  injury  from  our  fellow-sinners, 
without  resentment!  But,  if  we  would  be  the  chil- 
dren of  our  Father  in  heaven,  we  must  learn  to  bear 
ill  treatment  with  a  meek  and  quiet  and  forgiving  tem 
per.  Gentleness  is  one  of  the  most  lovely  of  all  the 
graces  of  the  Spirit.  It  is  a  "  softness  or  mildness  of 
disposition  and  behavior,  and  stands  opposed  to  harsh- 
ness and  severity,  pride  and  arrogance."  "  It  cor 
4* 


42  GOODNESS.       FAITH. 


rects  whatever  is  offensive  in  our  manner,  and,  by  a 
constant  train  of  humane  attentions,  studies  to  alleviate 
the  burden  of  common  misery  ;"  the  constant  exercise 
of  this  spirit  is  of  the  greatest  importance  to  the  Christ- 
ian who  would  glorify  God  in  his  life,  and  do  good  to 
his  fellow-creatures. 

Goodness  is  another  fruit  of  the  Spirit  I  suppose 
the  apostle  here  means  the  same  that  he  expresses  in 
another  place  by  "  bowels  of  mercies  and  kindness." 
It  is  doing  good  both  to  the  bodies  and  souls  of  others, 
as  we  have  opportunity.  "  Be  kindly  affectioned  one 
to  another."  "Be  ye  kind  one  to  another,  tender- 
hearted." This  is  a  distinguishing  trait  in  the  Christ- 
ian character.  It  shone  forth  in  all  its  loveliness  in 
our  divine  Redeemer.  He  loent  about  doing  good. 
So  ought  we  to  imitate  his  example.  It  should  be 
our  chief  aim  and  study  to  m.ake  ourselves  useful  to 
others  ;  for  we  thereby  glorify  God.  If  we  have  the 
Spirit  of  Christ,  this  will  be  the  great  business  of  our 
lives. 

Another  fruit  of  the  Spirit  is  Faith.  Although 
this  is  mentioned  last  but  two  in  the  catalogue,  yet  it 
is  by  no  means  the  least  important.  Indeed,  it  may 
be  called  the  father  of  all  the  rest.  The  proper  defin- 
ition of  faith  is,  a  belief  of  the  trvth.  Faith  is  a  very 
common  princ-iple  of  action,  by  which  is  transacted  all 
the  business  of  this  life.  People  universally  act  ac- 
cording to  their  faith.  If  a  person  is  fully  convinced 
that  his  house  is  on  fire,  he  v/ill  make  haste  to  escape. 
If  a  man  really  believes  a  bank-note  is  good,  he  will 
receive  it  for  its  professed  value.  If  the  merchant 
believes  that  his  customer  is  able  to  pay  for  them,  ho 
will  give  him  goods  upon  credit.  If  a  child  really 
believes  his  parent  will  punish  him  for  doing  mischief, 
he  will  keep  out  of  it.  And  so,  in  everything  else, 
we  act  according  to  our  belief.  No  person  ever  fully 
believes  a  truth  which  concerns  himself,  without  act- 
ing accordingly.  That  faith  which  is  the  fruit  of  the 
Spirit  is  a  hearty  belief  of  all  the  truths  of  God's 
word.     And  in  proportion  as  we  believe  these  truths 


POWER    OF    FAITH.       TEMPERA^'CE.  43 

in  their  application  to  ourselves,  we  shall  act  according 
to  them.  The  reason  why  the  sinner  does  not  repeni  ^ 
and  turn  to  God,  is  that  he  does  not  fully  believe  the 
word  of  God,  as  it  applies  to  himself.  He  may  be- 
lieve some  of  the  abstract  truths  of  the  Scriptures,  but 
he  does  not  really  believe  himself  to  be  in  the  dreadful 
danger  which  they  represent  him.  The  reason  why 
Christians  live  so  far  from  the  standard  of  God's  word 
is  that  their  belief  in  the  truths  contained  in  it  is  so 
weak  and  faint.  We  all  profess  to  believe  that  God  is 
everyAvhere  present.  Yet,  Christians  often  complain 
that  they  have  no  lively  sense  of  his  presence.  The 
reason  is,  that  they  do  not  fully  and  heartily  believe 
this  truth.  So  strong  and  vivid  is  the  impression 
when  this  solemn  truth. takes  full  possession  of  the 
soul,  that  the  apostle  compares  it  to  "  seeing  him  that 
is  invisible.^'  Now,  but  for  our  unbelief,  we  should 
always  have  such  a  view  of  the  divine  presence.  0, 
with  what  holy  awe  and  reverence  would  this  inspire 
us  I  On  examination,  we  shall  find  that  all  the  graces 
of  the  Spirit  arise  from  faith,  and  all  our  sins  and  short- 
comings from  unbelief.  It  is  a  belief  of  the  moral  ex- 
cellence of  God's  character  v^hich  inspires  love.  It  is 
a  belief  of  our  own  depravity,  and  the  exceeding  sin- 
fulness of  sin,  which  creates  godly  sorrow.  It  is  a 
strong  and  particular  belief  of  all  the  overwhelming 
truths  of  the  Bible,  which  overcomes  the  world. 
"This  is  the  victory  ;  even  our  faith."  It  is  a  firm 
and  unshaken  belief  in  these  truths,  presenting  the 
glories  of  heaven  just  in  view,  which  supports  the 
Christian  in  the  dark  and  trying  hour  of  death.  It  is 
the  same  belief  which  makes  him  "  as  bold  as  a  lion" 
in  the  performance  of  his  duty.  This  is  what  support- 
ed the  martrrs,  and  enabled  them  cheerfully  to  lay 
down  their  lives  for  Christ's  sake.  It  is  this  which 
must  support  you  in  the  Christian  warfare.  And  in 
proportion  to  your  faith  will  be  your  progress.  I 
would  be  glad  to  say  more  on  this  subject.  It  is  large 
enough  to  fill  a  volume. 

Temperan'ce  is  another  fruit  of  the  Spirit.     Thii 


44       READING  AND  STUDY  OF  THE  SCRIPTURES. 

consists  in  the  proper  control  of  all  our  desires,  appe- 
tites, and  passions.  The  exercise  of  this  grace  is  of 
vital  importance,  not  only  as  it  concerns  the  glory  of 
God,  but  our  own  health  and  happiness. 

I  have  felt  much  straitened  in  giving  a  description 
of  the  fruits  of  the  Spirit  in  a  single  letter.  I  have 
not  pretended  to  do  justice  to  the  subject.  My  princi- 
pal object  has  been  to  show  the  beautiful  symmetry  of 
the  Christian  character,  as  it  extends  from  the  heart 
to  all  our  actions,  in  every  relation  of  life.  And  this 
will  serve  as  an  introduction  to  the  more  particular 
consideration  of  the  various  Christian  duties. 

Your  affectionate  Brother 


LETTER  IV. 

On  the  Reading  and  Study  of  the  Holy  Scriptures 

"  Search  the  Scriptures."  —  John  5 :  39. 

My  dear  Sister, 

I  FEEL  persuaded  that  you  will  take  a  deep  interest 
in  the  subject  of  this  letter ;  for,  to  a  true  child  of 
God,  nothing  is  so  precious  as  the  volume  of  inspi- 
ration. It  is  like  rubies  in  a  case  of  gold.  That 
which  is  most  valuable  for  practical  use  lies  on  the 
surface  ;  while  every  examination  discovers  new  gems 
of  surpassing  beauty. 

Tliere  is  this  difference  between  the  devotional  reading 
and  the  thorough  study  of  the  Holy  Scriptures,  —  that 
the  object  of  the  former  is  to  affect  the  heart,  while 
that  of  the  latter  is  chiefly  to  inform  the  understand- 
ing. Although  this  blessed  book  should  never  be 
used  without  practical  application,  yet,  when  all  the 
powers  of  the  mind  are  taxed  to  ascertain  the  critical 


SEAIiCK    THE    SCRIPTURES.  45 

meaning-  of  the  text,  there  is  less  opportunity  for  the 
exercise  of  the  affections  of  the  heart  than  \vhen  the 
mind  is  suffered  simply  to  dwell  upon  obvious  truth. 
For  the  systematic  study  of  the  Bible,  portions  of 
time  should  be  set  apart,  if  possible,  separate  from 
our  regular  seasons  of  devotion  ;  or,  perhaps,  im- 
mediately after.  For  the  former,  a  small  portion 
should  be  selected  from  the  more  practical  and  devo- 
tional parts  of  the  Bible. 

We  are  commanded  to  search  the  Scriphires. 
Searching  is  a  difficult  and  laborious  work.  To  in- 
duce us  to  engag-e  in  it,  we  must  have  a  strong  desire 
for  something  valuable.  Here  is  a  treasure  of  suffi- 
cient value  to  call  forth  this  desire.  This  blessed  book 
contains  the  revealed  will  of  God.  All  who  love  God 
will  be  anxious  to  know  his  will.  They  will  make  it 
the  rule  of  their  conduct.  "  Thy  word,"  says  the 
Psalmist,  "  is  a  lamp  unto  my  feet,  and  a  light  unto 
my  path."  The  will  of  God,  as  made  known  in  his 
word,  is  like  a  lantern,  which  sheds  a  light  on  our 
path,  and  directs  the  steps  of  our  feet.  The  sincere 
Christian  will  search  after  a  knowledge  of  God's  will, 
with  more  eagerness  than  he  would  search  for  hidden 
treasures  of  gold  and  silver.  He  will  set  his  heart  to 
the  work.  This  is  what  God  comm.ands.  After  Mo- 
ses had  given  the  law  of  God  to  the  children  of  Israel, 
he  said  unto  them,  '■'■  Set  your  hearts  nnto  all  the  words 
which  I  testify  among-  you  this  day."  This  is  a  very 
strong  expression.  To  set  our  hearts  to  any  work,  is 
to  go  about  it  in  earnest,  with  all  the  energies  of  our 
souls.  Again  ;  when  we  make  great  search  for  any- 
thing we  very  much  desire  and  highly  prize,  and  find 
it,  we  are  very  apt  to  keep  it.  Hence  David  savs, 
"  Thy  word  have  I  hid  in  my  heart."  But  mark  the 
reason  of  his  conduct.  Why  did  he  hide  God's  woid 
in  his  heart  1  He  explains  his  motive  :  "  That  I  might 
not  sin  against  thee.''  His  object,  in  hiding  God's 
word  in  his  heart,  was  to  know  how  to  regulate  his 
conduct  so  as  not  to  sin  against  him.  Yon  must  feel 
a  personal  interest  in  the  truth.     You  must  study  it  as 


46 


READING    IN    THE    CLOSET. 


the  directory  of  your  life.  When  you  open  this  bless- 
ed book,  let  this  always  be  the  sincere  inquiry  of  your 
heart :  "  Lord,  what  wilt  thou  have  mc  to  do  /"  Come 
to  it  with  this  childlike  spirit  of  obedience,  and  you 
will  not  fail  to  learn  the  will  of  God.  But  when  you 
have  learned  your  duty  in  God's  word,  do  it  u-ithout 
delay.  Here  are  two  very  important  points  of  Christ- 
ian character,  quite  too  much  overlooked.  (1.)  An 
earnest  desire  to  know  present  duty.  (2.)  A  steadfast 
and  settled  determination  to  do  it  as  soon  as  it  is  known. 
Here  lies  the  grand  secret  of  high  spiritual  attainments. 
A  person  who  acts  from  these  principles  may  make 
greater  progress  in  a  single  day  than  a  tardy,  procras- 
tinating spirit  in  a  long  life.  The  pressure  of  obliga- 
tion rests  upon  the  present  moment.  Remember, 
when  you  have  ascertained  present  duty,  the  delay  of 
a  single  moment  is  sin.  With  these  remarks,  I  sub- 
mit a  few  practical  directions  for  the  profitable  reading 
and  study  of  the  Holy  Scriptures. 

1.  Read  the  Bible  in  your  closet,  or  under  circuinstan- 
ces  lohich  laill  secure  you  from  interruption,  either  by  the 
conversation  of  others,  or  the  attractions  of  other  ob- 
jects. Do  not  attempt  to  fill  up  little  broken  intervals 
of  time  with  the  reading  of  God's  word.  Leave  these 
seasons  for  lighter  reading.  Remember,  the  reading 
of  the  Scriptures  is  nothing  less  than  conversing  with 
God.  When  any  one  pays  so  little  attention  to  yout 
conversation  as  not  to  understand  what  you  say,  you 
consider  it  a  great  breach  of  politeness.  God  speaks 
to  you  whenever  you  read  his  holy  word.  His  all- 
seeing  eye  rests  upon  your  heart ;  and  he  knows 
whether  you  are  engaged  in  solemn  trifling.  If  you 
read  his  word  so  carelessly  as  r,ot  to  understand  its 
meaning  and  drink  in  its  spirit,  yf)u  treat  him  as  you 
would  disdain  to  be  treated  by  an  earthly  friend.  O 
the  forbearance  of  God,  who  suffers  such  indignity 
from  those  who  call  themselves  his  children  !  Never 
approach  the  word  of  God  but  with  feelings  of  rever- 
ence and  godly  fear. 

2.  Come  to  the  work  with  a  preparation  of  heart 


1 


READ    WITH    SELF-APPLICATION.  47 

If  you  were  going-  to  visit  some  person  of  great  con- 
sequence, whose  favor  and  esteem  you  wished  to  se- 
cure, you  would  take  care  to  have  everything  about 
your  person  adjusted  in  the  most  becoming  manner. 
So  let  it  be  with  your  mind,  when  you  come  to  con- 
verse with  God.  Shut  out  all  worldly  thoughts. 
Strive  to  bring  yourself  into  a  tranquil,  holy,  and 
tender  frame,  so  that  the  truths  you  contemplate  may 
make  their  proper  impression  upon  your  heart. 

3.  Seek  the  aid  of  the  Holy  Spirit.  Christ  prom- 
ised his  disciples  that,  when  the  Holy  Spirit  should 
come,  he  would  '■'guide  them  into  all  truth."  With- 
out his  enlightening  influences,  we  cannot  understand 
the  word  of  God  ;  and  without  his  gracious  influences 
upon  the  heart,  we  shall  not  be  disposed  to  obey  it. 
We  have  the  most  abundant  encouragement  to  seek 
the  aid  of  this  Divine  Instructor.  Christ  assures  us 
that  God  is  more  willing  to  give  his  Holy  Spirit  to 
them  that  ask  him,  than  earthly  parents  are  to  give 
good  gifts  to  their  children.  Before  opening  God's 
word,  pray  that  he  would  show  you  the  truth,  the 
rule  of  your  duty,  and  incline  your  heart  to  obey  it. 
As  you  proceed,  keep  your  heart  silently  lifted  up  to 
God  for  the  same  object. 

4.  Read  ivith  self-application.  Whenever  you  have 
discovered  any  truth,  ask  what  bearing  it  has  upon 
your  present  duty.  If  it  relates  to  spiritual  feelings, 
compare  it  with  the  exercises  of  your  own  heart.  If 
they  do  not  correspond,  you  have  work  for  repentance. 
Go  immediately  to  the  cross  of  Christ ;  give  yourself 
away  to  him  anew,  and  seek  for  pardon  and  needed 
grace.  This  you  may  do  instantly,  either  in  a  silent 
or  an  audible  prayer.  If  it  relates  to  the  spirit  and 
temper  of  Christians,  in  their  intercourse  with  one 
another,  or  with  the  world,  compare  it  with  your  own 
conduct.  If  you  find  yourself  condemned,  you  have 
the  same  course  to  pursue,  with  a  steadfast  determina- 
tion to  exhibit  more  of  the  spirit  of  Christ.  If  it  re- 
ntes to  some  positive  duty,  inquire  v/hether  you  have 
done  it.     If  not,  you  have  to  go  through  the  same 


48  READ    THE    SCRIPTURES    REGULARLY. 

work  of  repentance  and  application  to  the  blood  of 
Christ.  But  do  not  stop  here.  Do  your  duty  imme- 
diately. 

5.  Read  the  Scriptures  regularly.  To  sustain  these 
frail  bodies,  a  daily  supply  of  nourishment  is  required. 
Equally  necessary  is  daily  food  for  the  soul.  The 
word  of  God  is  the  bread  of  eternal  life.  Take,  then, 
your  regular  supplies  of  spiritual  food,  that  your  soul 
may  not  famish.  Choose  for  this  purpose  those  sea- 
sons when  you  are  least  liable  to  interruption  ;  when 
you  can  retire  and  shut  out  the  world  ;  when  you  can 
best  command  the  energies  of  your  mind.  There  is 
no  time  more  fit  and  suitable  for  this  than  the  morn- 
ing. Then  the  mind  is  clear,  vigorous,  unincumbered, 
and  prepared  to  receive  an  impression.  There  is  also 
a  propriety  in  consulting  God's  word  at  the  close  of 
the  day.  But  this  depends  much  upon  the  state  of 
bodily  feeling.  If  you  become  exhausted  and  dull, 
after  the  labors  of  the  day,  I  would  rather  recommend 
taking  the  whole  time  in  the  morning.  But  by  no 
means  confine  yourself  to  these  stated  seasons.  When- 
ever the  nature  of  your  pursuits  v/ill  admit  of  your 
seclusion  for  a  sufficient  length  of  time  to  fix  your 
mind  upon  the  truth,  you  may  freely  drink  from  this 
never-failing  fountain  of  the  water  of  life. 

6.  Study  the  Scriptures  systematically.  If  you  read 
at  random,  here  a  little  and  there  a  little,  your  views 
of  divine  truth  will  be  partial  and  limited.  This  meth- 
od may  indeed  be  pursued  in  regard  to  reading  strictly 
devotional;  but  only  when  other  time  is  taken  for  ob- 
taining a  connected  view  and  a  critical  understanding 
of  the  whole  Bible.  The  Bible  is  like  a  dish  of  savo- 
ry meats.  There  is  almost  every  variety  of  style  and 
matter.  There  is  History,  Biography,  Argumentative 
and  Didactic  Essays,  and  Poetry.  Although  these 
various  kinds  of  writing  are  contained  in  a  great  num- 
ber of  books,  written  by  various  authors,  at  different 
times,  without  concert,  yet  a  remarkable  unity  of 
design  runs  through  the  v/hole.  They  all  aim  at  the 
development  of  the  plan  of  God's  moral  government ; 


TniNGS    TO    BE    OBSERVED.  49 

and  a  most  striking  harmony  of  sentiment  prevails 
throughout.  We  find  everything,  from  the  very  be- 
giniiing,  pointing  to  the  glorious  plan  of  redemption 
revealed  in  the  Gospel.  Although  we  may,  at  first 
view,  feci  the  want  of  a  regular  system  of  divinity, 
yet,  a  careful  attention  to  the  subject  will  convince  us 
that  God's  plan  is  best.  We  have  here  the  principles 
of  his  government  exhibited  in  living  examplp.s ;  which 
give  us  a  clearer  view,  and  more  vivid  impression  of 
them,  than  we  could  obtain  from  the  study  of  an  ab- 
stract system.  There  are  several  things  to  be  ob- 
served, in  the  systematic  and  thorough  study  of  the 
Bible,  some  of  which  I  shall  mention. 

(1.)  Always  keep  distinctly  before  you  the  grand 
design  of  the  Scriptures ;  which  is,  to  convince  man- 
kind of  their  lost  and  ruined  condition,  make  known 
the  way  of  salvation,  and  persuade  them  to  embrace  it. 

(2.)  Make  it  your  constant  aim  to  ascertain  what 
is  the  plain  and  obvious  meaning  of  the  writer ;  for 
this  is  the  mind  of  the  Spirit.  To  aid  you  in  this, 
observe  the  following  particulars  :  1 .  Endeavor  to 
become  acquainted  with  the  peculiarity  of  each  writ- 
er's style.  Although  the  matter  and  words  of  Scrip- 
ture were  dictated  by  the  Holy  Spirit,  yet  it  was  so 
done  that  each  writer  employed  a  style  and  manner 
peculiar  to  himself.  This  does  not  invalidate  the  evi- 
dence of  their  divine  origin.  On  the  contrary,  it  shows 
the  wisdom  of  the  Spirit.  For,  if  the  whole  Bible 
had  been  written  in  a  uniform  style,  it  would  have 
given  opposers  a  strong  argument  against  its  authen- 
ticity ;  while  the  want  of  that  uniformity  furnishes 
conclusive  evidence  that  it  could  not  have  been  the 
work  of  a  single  impostor.  Again  ;  a  continued  same- 
ness of  style  would  make  the  reading  of  so  large  a 
book  as  the  Bible  tedious  and  unpleasant ;  but  the 
rich  variety  presented  by  the  various  authors  of  this 
blessed  book,  helps  our  infirmities,  and  makes  the 
reading  of  it  pleasing  and  delightful.  2.  "Inquire 
into  the  character,  situation,  and  office  of  the  writer  ; 
the  time,  place,  and  occasion  of  his  writing  ;  and  the 
5 


50  DO    NOT    TASK    YOURSELF. 

people  for  whose  immediate  use  he  intended  his  work. ' ' 
This  will  enable  you  to  understand  his  allusions  to 
particular  circumstances  and  customs,  and  to  see  the 
practical  application  of  the  principles  he  advances.  3. 
Consider  the  principal  scope  or  aim  of  the  book  ;  or, 
what  was  the  author's  object,  design,  or  intention,  in 
writing  it.  Notice  also  the  general  plan  or  method 
which  he  has  pursued.  This  will  enable  you  to  dis- 
cover his  leading  ideas,  if  it  be  an  argumentative 
work  ;  or  the  particular  instructions  of  God's  provi- 
dence, if  it  be  historical.  4.  Wiiere  the  language  is 
difficult  to  be  understood,  pay  strict  attention  to  the 
context, .and  you  will  generally  find  the  author's 
meaning  explained.  But,  if  you  do  not,  consider 
whether  the  difficult  phrase  is  a  peculiarity  of  the 
writer's  style.  If  so,  look  out  the  place  where  he  has 
used  it  in  a  different  connection,  and  see  what  mean- 
ing is  attached  to  it  there.  But,  if  this  does  not  sat- 
isfy you,  examine  the  passages,  in  other  parts  of  the 
Scriptures,  which  relate  to  the  same  subject,  and  com- 
pare them  with  the  one  under  consideration.  This 
will  generally  clear  up  the  darkest  passages.  But,  if 
you  still  feel  in  doubt,  you  may  find  assistance  from 
consulting  commentators,  who  have  made  themselves 
thoroughly  acquainted  with  all  the  particulars  I  have 
mentioned  ;  which,  with  a  knowledge  of  the  language 
in  v/hich  the  book  was  originally  written,  may  have 
enabled  them  to  remove  the  difficulty.  But,  do  not 
trust  the  opinions  of  commentators  any  farther  than 
you  see  they  agree  with  the  general  system  of  re- 
vealed truth;  and,  above  all,  do  not  follow  them  in 
any  scheme  of  fanciful  interpretation  or  visionary 
speculation. 

(3.)  Do  not  task  yourself  with  a  certain  quantity 
of  reading  at  the  regular  season*  devoted  to  the  study 
of  the  Bible.  This  may  lead  you  to  hurry  over  it, 
without  ascertaining  its  meaning,  or  drinking  in  its 
spirit.  You  had  better  study  one  verse  thoroughly, 
than  to  read  half  a  dozen  chapters  carelessly.  The 
nourishment  received  from  food  depends  less  on  the 


READ    IN    COUI^SE.  51 

quantity  than  on  its  being  perfectly  digested.  So  with 
the  mind ;  one  clear  idea  is  better  than  a  dozen  con- 
fused ones  ;  and  there  is  such  a  thing  as  overloading 
the  mind  with  undigested  knowledge.  Ponder  upon 
every  portion  you  read,  until  you  2"et  a  full  and  clear 
view  of  the  truth  it  contains.  Fix  your  mind  and 
heart  upon  it,  as  tlie  bee  lights  upon  the  flower  ;  and 
do  not  leave  it  till  you  have  extracted  all  the  honey  it 
contains. 

(4.)  Read  in  course.  By  studying  the  whole  Bible 
in  connection,  you  will  obtain  a  more  enlarged  view 
of  the  plan  of  God's  moral  government.  And  you 
will  see  how  it  all  centres  in  the  Lord  Jesus  Christ. 
But  I  would  not  have  you  confine  yourself  entirely  to 
the  regular  reading  of  the  whole  Bible  in  course. 
Some  portions  of  the  historical  part  do  not  require  so 
much  study  as  that  which  is  more  argumentative  and 
doctrinal ;  and  some  parts  of  the  word  of  God  are 
more  devotional  than  others,  and  therefore  better  fitted 
for  daily  practical  use.  A  very  good  plan  is,  to  read 
the  Old  and  New  Testaments  in  course,  a  portion  in 
each,  every  day.  If  you  begin  at  Genesis,  Job,  and 
Matthew,  and  read  a  chapter  every  day,  at  each  place, 
omitting  the  first,  and  reading  three  Psalms,  on  the 
Sabbath,  you  will  read  the  whole  Bible  in  a  year, 
while  on  every  day  you  w  ill  have  a  suitable  variety. 
Besides  this,  the  more  devotional  and  practical  books 
should  be  read  frequently.  The  Psalms  furnish  a 
great  variety  of  Christian  experience,  and  may  be  re- 
sorted to  with  great  profit  and  comfort,  under  all  cir- 
cumstances. This  is  the  only  book  in  ihe  Bible  which 
does  not  require  to  be  read  in  course.  The  Psalms 
are  detached  from  each  other,  having  no  necessary 
connection.  The  other  books  were  originally  written 
like  a  sermon  or  a  letter.  They  have,  for  convenience, 
since  been  divided  into  chapters  and  verses.  If  you 
read  a  single  chapter  by  itself,  you  lose  the  connec- 
tion ;  as,  if  you  should  take  up  a  sermon  and  read  a 
page  or  two,  you  would  not  get  a  full  viev.-  of  the  au- 
thor's subject.    I  would  therefore  recommend  that,  in 


52  SUBJECTS    OF    INQUIRY. 

addition  to  your  daily  reading  in  the  Old  and  Ne^v 
Testaments,  you  have  also  some  one  of  those  books 
which  require  most  study,  in  a  course  of  reading,  to 
take  up  whenever  you  have  an  occasional  season  of 
leisure  to  devote  to  the  study  of  the  Bible.  But,  when 
you  have  commenced  one  Ijook,  finish  it  before  you 
begin  another.  You  will  find  great  advantage  from  the 
use  of  a  reference  Bible  and  concordance.  By  look- 
ing out  the  parallel  passages,  as  you  proceed,  you  will 
see  how  one  part  of  the  Scriptures  explains  another, 
and  how  beautifully  they  all  harmonize.  This  will 
also  give  you  a  better  view  of  the  whole  Scriptures 
than  you  can  obtain  in  any  other  way.  But  if  you 
are  a  Sabbath-school  teacher  or  scholar,  your  regu- 
lar lesson  will  furnish  as  much  study  of  this  descrip- 
tion as  you  will  be  able  thoroughly  to  accomplish. 

(5.)  In  reading  the  Scriptures,  there  are  some 
subjects  of  inquiry  which  you  should  carry  along  with 
you  constantly  :  1.  What  do  I  find  here  which  points 
to  Christ  1  Unless  you  keep  this  before  your  mind, 
you  will  lose  half  the  interest  of  many  parts  of  the 
Old  Testament.  Indeed,  much  of  it  will  otherwise  be 
almost  without  meaning.  It  is  full  of  types  and 
prophecies  relating  to  Christ,  which,  by  themselves, 
appear  dry,  but,  when  understood,  m.ost  beautiful  and 
full  of  instruction.  2.  Remember  that  the  Bible  con- 
tains a  history  of  the  church.  Endeavor,  then,  to 
learn  the  state  of  the  church  at  the  time  of  which  you 
are  reading.  For  the  sake  of  convenience,  and  a 
clearer  view  of  the  subject,  you  may  divide  the  history 
of  the  church  into  six  periods:  (1.)  From  the  fall 
of  Adam  to  the  flood.  (2.)  From  Noah  to  the  giving 
of  the  law.  (3.)  From  that  time  to  David  and  the 
prophets.  (4.)  From  David  to  the  Babylonish  cap- 
tivity. (5.)  From  that  time  till  the  coming  of  Christ. 
(6.)  From  Christ  to  the  end  of  time,  which  is  called 
the  gospel  dispensation.  From  the  commencement 
you  will  see  a  gradual  development  of  God's  designs 
of  mercy,  and  a  continually  increasing  light.  Take 
notice  of  what  period  of  the  church  you  are  reading ; 


CHARACTER    OF    CHRIST.  53 

and  from  this  you  may  judge  of  the  degree  of  obliga- 
tion of  its  members  ;  for  this  has  been  increasing  with 
the  increase  of  light,  from  the  fall  of  Adam  to  the 
present  day  ;  and  it  will  continue  to  increase  to  the 
end  of  time.  Note,  also,  the  various  declensions  and 
revivals  of  religion  which  have  occurred  in  every  peri- 
od of  the  church,  and  endeavor  to  learn  tlieir  causes 
and  consequences.  By  this,  you  will  become  familiar 
with  God's  method  of  dealing  with  his  people  ;  from 
which  you  may  draw  practical  lessons  of  caution  and 
encouragement  for  yourself.  3.  Inquire  what  doctri- 
nal truth  is  either  taught,  illustrated,  or  enforced,  in 
t-he  passage  you  are  reading  ;  and  also,  what  frin- 
ciple  is  recognized.  Great  and  important  principles  of 
the  divine  government  and  of  practical  duty  are  often 
implied  in  a  passage  of  history  which  relates  to  a 
comparatively  unimportant  event.  Let  it  be  your 
business  to  draw  out  these  principles,  and  apply  them 
m  practice.  Thus,  you  will  be  daily  increasing  your 
knowledge  of  the  great  system  of  divine  truth,  the 
necessity  of  which  I  need  not  urge.  4.  Note  every 
promise  and  every  prediction  ;  and  observe  God's 
faithfulness  in  keeping  his  promises  and  fuliilling  his 
prophecies.  This  will  tend  to  strengthen  your  confi- 
dence in  him.  You  will  find  it  profitable,  as  you  pro- 
ceed, to  take  notes  of  these  several  matters,  particu- 
larly ;  and,  at  the  close  of  every  book,  review  your 
notes,  and  sum  them  up  under  different  heads. 

(0.)  Read  the  gospels  with  great  care,  for  the 
particular  purpose  of  studying  the  character  of  the 
blessed  Jesus.  Dwell  upon  every  action  of  his  life, 
and  inquire  after  his  motives.  By  this  course  you 
will  be  surprised  to  find  the  Godhead  shining  through 
the  manhood,  in  little  incidents  which  you  have  often 
read  without  interest.  Look  upon  him  at  all  times  in 
his  true  character,  as  iNIediator  between  God  and  man. 
Observe  his  several  offices  of  Prophet,  Priest,  and 
King.  See  in  which  of  these  characters  he  is  acting 
at  different  times  ;  and  inquire  what  bearing  the  par- 
ticular action  you  are  considering  has  upon  his  media- 
5* 


■54  SACRED    HISTORY. 


torial  character.  Observe,  als9,  the  particular  traita 
of  character  which  appear  conspicuous  in  particular 
actions  ;  as  power,  energy,  manly  hardihood,  dignity, 
condescension,  humility,  love,  meekness,  pity,  com- 
passion, tenderness,  forgiveness,  &c.  Take  notes  ; 
and  when  you  have  finished  the  course,  draw  from 
them,  in  writing,  a  minute  and  particular  description 
of  his  character.  This  will  be  of  great  service  to  you 
as  a  pattern.  You  will  also,  by  tins  means,  see  a 
peculiar  beauty  and  fitness  in  Christ  for  the  office  he 
has  undertaken,  which  you  would  not  otherwise  have 
discovered.  But,  do  not  stop  with  going  through  this 
course  once.  Repeat  it  as  often  as  you  can  consist- 
ently with  your  plan  of  a  systematic  study  of  the  Holy 
Scriptures.  You  will  always  find  something  new  ; 
and  upon  every  fresh  discovery,  you  can  revise  your 
old  notes. 

(7.)  In  reading  the  historical  and  biographical 
parts  of  Scripture,  several  things  are  necessary  to  be 
observed:  1.  The  histories  contained  .in  the  Bible 
are  the  histories  of  God's  providence.  Observe  his 
hand  in  every  event.  You  will  there  find  some  prin- 
ciple or  law  of  his  moral  government  exemplified. 
Inquire  what  that  principle  is,  and  carefully  observe 
its  application  to  the  conduct  of  nations,  communities, 
and  individuals.  2.  Whenever  you  read  of  particular 
mercies  or  judgments,  as  experienced  by  nations,  com- 
munities, or  individuals,  look  back  for  the  cause.  By 
this  you  will  discover  the  principles  upon  which  God 
acts  in  these  matters.  3.  In  the  biographies  of  the 
Bible,  study  the  motives  and  conduct  of  the  characters 
described.  If  they  are  unconverted  men,  you  will 
learn  the  workings  of  human  depravity,  and  discover 
what  kind  of  influence  a  correct  religious  public  senti- 
ment has  in  restraining  that  depravity.  If  they  are 
good  men,  you  will  see,  in  their  good  actions,  living 
illustrations  of  the  great  doctrines  of  the  Bible.  En- 
deavor to  learn  by  what  means  they  made  such  emi- 
nent attainments  in  holiness,  and  strive  to  imitate 
them.     If  their  actions  are  bad,  look  back  and  inquire 


SACRED  POETRY.   PROPHECY.        65 

into  the  cause  of  their  baekslidings.  If  you  discovet 
it,  you  will  find  a  way-mark,  to  caution  you  against 
falling  into  the  same  pit. 

(8.)  The  poetical  and  didactic  parts  of  the  Scrip- 
tures are  scattered  throughout  tlie  whole  Bible.  These 
abound  with  highly  wrougiit  figures.  This  is  proba- 
bly owing  partly  to  the  insufficiency  of  ordinary  lan- 
guage to  express  the  sublime  and  lofty  ideas  presented 
to  the  minds  of  the  writers  by  the  Spirit  of  truth. 
Endeavor  to  obtain  a  clear  and  correct  understanding 
of  the  figures  used.  These  are  often  taken  from  pre- 
vailing habits  and  customs,  and  from  circumstances 
peculiar  to  the  countries  where  the  Scriptures  were 
WTitten.  These  habits  and  circumstances  you  must 
understand,  or  you  wall  not  see  the  force  of  the  allu- 
sions. Others  are  taken  from  circumstances  peculiar 
to  particular  occupations  in  life.  These  must  also  be 
thoroughly  studied,  in  order  to  be  understood.  But, 
where  the  figures  are  drawn  from  things  perfectly 
familiar,  you  will  not  perceive  their  surprising  beauty 
and  exact  fitness  to  express  the  idea  of  the  sacred  pen- 
man, until  you  have  carefully  studied  them,  and  noted 
the  minutest  circumstances.  Beware,  however,  that 
you  do  not  carry  out  those  figures  so  far  as  to  lead  you 
into  fanciful  and  visionary  interpretations. 

(9.)  The  books  of  the  prophets  consist  of  re- 
proofs, exhortations,  warnings,  threatenings,  predic- 
tions, and  promises.  By  carefully  studying  the 
circumstances  and  characters  of  those  for  whom  they 
were  written,  you  will  find  the  principles  and  laws  of 
God's  moral  government  set  forth,  in  their  application 
to  natyjns,  communities,  and  individuals.  From  these 
you  may  draw  practical  rules  of  duty,  and  also  learn 
how  to  view  the  hand  of  God,  in  his  providence,  in 
different  ages  of  the  world.  The  predictions  contained 
in  these  books  are  the  most  difficult  to  be  understood 
of  any  part  of  the  Bible.  In  reading  them  you  will 
notice,  1.  Those  predictions  whose  fulfilment  is  re- 
corded in  the  Bible,  and  diligently  examine  the  record 
of  their  fulfilment.     You  will  see  how  careful  God  is 


,56 


WATCH    THE    DIAGINATION. 


to  fulfil  every  jot  and  tittle  of  his  word.  2,  There 
are  other  prophecies,  the  fulfilment  of  which  is  re- 
corded in  profane  history  ;  and  others  still  which  are 
yet  unfulfilled.  To  understand  these,  it  will  be  neces- 
sary to  read  ancient  and  modern  history,  in  connection 
with  the  explanation  of  the  prophecies  by  those  writ- 
ers who  have  made  them  their  study.  An  attention 
to  this,  so  far  as  your  circumstances  will  admit,  will 
be  useful  in  enlarging  your  views  of  the  kingdom  of 
Christ.  But,  beware  of  becoming  so  deeply  absorbed 
in  these  matters  as  to  neglect  those  of  a  more  practi- 
cal nature  ;  and  especially  be  cautious  of  advancing 
far  into  the  regions  of  speculation  as  lo  what  is  yet 
future. 

(10.)  You  will  find  it  an  interesting  and  profitable 
employment  occasionally  to  read  a  given  book  through, 
for  the  purpose  of  seeing  what  light  it  throws  upon 
some  particular  subject,  —  some  point  of  Christian 
doctrine,  duty,  practice,  character,  &c.  For  example, 
go  through  with  Acts,  with  your  eye  upon  the  doc- 
trine of  Christ's  divinity.  Then  go  through  with  it  a 
second  time,  tasee  what  light  it  throws  on  the  subject 
of  Revivals.  Pursue  the  same  course  with  other 
books,  and  in  respect  to  other  subjects.  In  this  way 
you  will  sometimes  be  surprised  to  find  how  much  you 
have  overlooked  in  your  previous  reading. 

It  will  be  perceived  that  I  have  laid  out  a  very  ex- 
tensive and  laborious  work.  But  this  is  the  great 
business  of  our  lives;  and,  indeed,  the  contemplation 
of  the  glorious  truths  revealed  in  the  Bible  will  form 
the  business  of  eternity  ;  and  even  that  will  be  too 
short  to  learn  the  length  and  breadth,  and  height  and 
depth,  of  the  ways  of  the  Almighty. 

Your  affectionate  Brother. 


PRAYER    AND    FASTING.  57 


LETTER    Y. 

Prayer  and  Fasting, 

"In  everything,  by  prayer  and  supplication,  with  thanksgirinj,  let 
your  requests  be  made  known  unto  God.  —  Phil.  4 :  6. 

My  dear  Sister, 

The  subject  of  this  letter  is  one  of  vital  interest 
to  every  Ciiristian.  It  is,  therefore,  of  the  utmost 
consequence,  that  it  be  both  well  understood  and  dili- 
gently practised.  It  seems  hardly  necessary  to  urge 
prayer  upon  the  Christian  as  a  duty.  Every  true 
Christian  must  feel  it  to  be  a  soul-exalting  'privilege. 
It  is  his  breath  ;  without  it,  he  can  no  more  maintain 
his  spiritual  life,  than  anim.al  life  can  be  sustained 
witljout  breathing.  Prayer  is  an  intimate  communion 
with  God,  by  which  we  unbosom  our  hearts  to  him, 
and  receive  communications  of  his  grace,  and  fresh 
tokens  of  his  love.  What  Christian,  then,  whose  soul 
burns  with  divine  love,  will  be  disposed  to  apply  to 
this  holy  employment  the  cold  appellation  of  duty? 
Yet,  God  sees  so  much  the  importance  of  prayer,  that 
he  has  not  only  permitted,  but  commanded  us  to  pray. 
Our  Lord  frequently  directed  his  disciples,  and  us 
tiirough  them,  to  "  watch  and  pray."  He  also 
teaches  us  to  persevere  in  prayer:  "Men  ought 
always  to  pray,  and  not  to  faint."  The  apostle  Paul 
is  frequent  in  exhorting  Christians  to  pray  :  '•  Pray 
without  ceasing."  "  1  will  that  men  pray  every- 
where." "  Praying  always,  with  all  prayer  and  sup- 
plication in  tlie  Spirit."  "  I  exhort,  therefore,  that, 
first  of  all,  supplications,  prayers,  intercessions,  and 
giving  of  thanks,  be  made  for  all  men."  "  Continu- 
ing instant  in  prayer."  The  duty  of  prayer  is  also 
enforced  by  the  example  of  all  the  holy  men  whose 
biography  is   given   in   Scripture.     Moses,    Samuel, 


58  DUTY    ENJOINED.       DEFINITION. 

David,  Elijah,  and  all  the  prophets,  were  mighty  in 
prayer.  So  were  also  the  apostles.  But,  above  all, 
the  Lord  Jesus,  our  blessed  pattern,  has  set  before  us 
a  life  of  prayer.  You  will  find  it  very  profitable  to 
read  the  lives  of  these  holy  men,  but  especially  that  of 
our  blessed  Saviour,  for  the  special  purpose  of  notic- 
ing how  much  they  abounded  in  prayer.  Our  Lord 
never  undertook  anything  of  importance,  without  first 
observing  a  special  season  of  prayer.  Oft  we  find  him 
retiring  into  the  mountains,  sometimes  a  great  while 
before  day,  for  prayer.  Lideed,  on  several  occasions, 
he  continued  all  night  in  prayer  to  God.  If,  then,  it 
became  the  Lord  of  life  and  glory  to  spend  much  time 
in  prayer,  how  much  more,  such  weak  and  sinful 
creatures  as  we,  who  are  surrounded  with  temptations 
without,  and  beset  with  corruptions  within  !  Prayer 
is  necessarily  so  intermingled  with  every  duty,  that 
the  idea  of  a  prayerless  Christian  is  an  absurdity. 

Praj^er  not  only  secures  to  us  the  blessings  which 
we  need,  but  it  brings  our  minds  into  a  suitable  frame 
for  receiving  them.  We  must  see  our  need,  feel  our 
unworthiness,  be  sensible  of  our  dependence  upon  God, 
and  believe  in  his  v/illingness  to  grant  us,  tlirough 
Christ,  the  things  that  are  necessary  and  proper  for 
us.  An  acknowledgment  of  these  things,  on  our  part, 
is  both  requisite  and  proper  ;  and,  without  such  ac- 
knowledgment, it  might  not  be  consistent  with  the 
great  ends  of  his  moral  government  for  God  to  grant 
us  our  desires. 

Prayer  is  the  offering  up  of  the  sincere  desires  and 
feelings  of  our  hearts  to  God.  It  consists  of  adora- 
tion, confession,  supplication,  intercession,  and  thanks- 
giving. Adoration  is  an  expression  of  our  sense  of 
the  infinite  majesty  and  glory  of  God.  Confession  is 
an  humble  acknowledgment  of  our  sins  and  unworthi- 
ness. By  supplication,  we  ask  for  pardon,  grace,  or 
any  blessing  we  need  for  ourselves.  By  intercession, 
we  pray  for  others.  By  thanksgiving,  we  express 
Dur  gratitude  to  God  for  his  goodness  and  mercy 
towards    us    and    our   fellow-creatures.       All  these 


I 


THE    lord's    TRAYER ITS    USE.  59 

several  parts  are  embraced  in  the  prayers  recorded  in 
Scripture,  though  all  of  them  are  not  generally  found 
in  the  same  prayer.  The  prayer  of  Solomon,  at  the 
dedication  of  the  temple,  commences  with  adoration, 
and  proceeds  with  supplication  and  intercession.  The 
prayer  of  Daniel,  in  the  time  of  the  captivity,  com- 
mences with  adoration,  and  proceeds  with  confession, 
supplication,  and  intercession.  The  prayer  of  the 
Levites,  in  behalf  of  the  people,  after  the  return  from 
captivity,  commences  with  thanksgiving  and  adoration, 
and  proceeds  with  confession,  supplication,  and  inter- 
cession. The  prayers  of  David  are  full  of  thanksgiv- 
ing. The  prayer  of  Habakkuk  consists  of  adoration, 
supplication,  and  thanksgiving.  ^r"he  prayer  of  the 
disciples,  after  the  joyous  return  of  ihe  apostles  from 
the  council  of  their  persecutors,  consists  of  adoration, 
a  particular  rehearsal  of  their  peculiar  circumstances, 
and  supplication.  The  apostle  Paul  particularly  en- 
joins "  prayer  and  supplication,  with  thanksgiving." 
If  you  wish  to  learn  how  to  pray,  I  would  advise  you 
to  look  out  and  study  all  the  prayers  recorded  in 
Scripture.  Although  most  of  them  are  probably  but 
the  substance  of  what  was  said  on  the  several  oc- 
casions when  they  were  offered,  yet  you  will  find 
them  much  better  patterns  than  the  prayers  of  Christ 
ians  at  the  present  day.  There  is  a  fervent  simplicity 
about  them.,  very  different  from  the  studied,  formal 
prayers  which  we  often  hear.  There  is  a  definiteness 
and  point  in  them,  which  take  hold  of  the  feelings  of 
the  heart.  The  Lord's  prayer  furnishes  a  compre- 
hensive summary  of  the  subjects  of  prayer  :  and  you 
will  take  particular  notice  what  a  prominent  place  is 
assigned  to  the  petition  for  the  coming  of  Christ's 
kingdom.  This  shows  that,  in  all  our  prayers,  the 
glory  of  God  should  be  the  leading  desire  of  our 
hearts.  But,  it  is  evident  that  Christ  did  not  intend 
this  as  a  particular  form  of  prayer,  to  be  used  on  all 
occasions  ;  although  it  includes  all  that  is  necessary 
We  are  so  made  as  to  be  affected  with  a  particular 
consideration  of  the  subjects  in  which  we  are  inter- 


60  THE    POWER    OF    PRAYER. 

ested.  We  find  our  Lord  himself  using  other  word* 
to  suit  particular  occasions  ;  although  the  subjects  of 
his  prayers  were  all  included  in  this.  The  same  thing, 
also,  we  obserre  in  the  practice  of  the  apostles  and 
early  Christians.  This  is  only  intended  as  a  general 
pattern  ;  nor  is  it  necessary  that  all  the  petitions  con- 
tained in  the  Lord's  prayer  should  ever  be  made  at 
the  said  time. 

Prayer  must  always  be  offered  in  the  name  of 
Christ.  There  is  no  other  way  by  which  we  can  ap- 
proach God.  There  is  no  other  channel  through 
which  we  can  receive  blessings  from  him.  Jesus  is 
our  Advocate  and  Intercessor.  Our  blessed  Lord, 
speaking  of  the  time  of  his  glorification,  says  to  his 
disciples,  "  Verily,  I  say  unto  you,  whatsoever  ye 
shall  ask  the  Father  in  my  name,  he  will  give  it  you." 
This,  however,  does  not  forbid  us  to  pray  directly  to 
Christ,  as  God  manifest  in  the  flesh,  which  was  a 
common  practice  with  the  apostles. 

When  the  power  of  prayer  is  properly  understood, 
it  becomes  a  subject  of  amazing  interest.  I  am  per- 
suaded there  is  a  vast  amount  of  unbelief,  in  relation 
to  this  matter,  among  Christians.  If  it  were  not  so, 
the  chariot  wheels  of  God's  salvation  would  roll  on 
with  mighty  power.  There  would  be  a  glorious 
movement  in  every  part  of  the  world.  The  Spirit  of 
the  Lord  would  be  shed  forth  like  a  "  mighty  rushing 
wind."  The  promises  of  God  to  his  people  are  so 
large  and  full,  that  the  utmost  stretch  of  their  faith 
cannot  reach  them.  The  great  and  eternal  God  has 
condescended  to  lay  himself  under  obligation  to  hear 
and  ansvv-er  the  prayers  of  mortal  worms.  If  we  col- 
lect the  promises  relating  to  this  subject,  we  shall  be 
astonished  at  the  amount  of  assurance  which  is  given. 
So  confident  was  David  on  this  point,  that  he  addresses 
God  as  the  hearer  of  prayer,  as  though  that  were  a 
distinguishing  trait  in  his  character.  Again,  he  says, 
'  He  will  regard  the  prayer  of  the  destitute,  and  not 
despise  their  pra3'er."  Solomon  says,  "  The  prayer 
of  the  upright  is  his  delight;'^  and  again,  "  He  hear- 


I 


THE    PROMISES    EXEMPLIFIED.  61 

eth  the  prayer  of  the  righteous."     The  apostle  James 
says,    "The  eifectual,  fervent  prayer  of  a  righteous 
m3.n  availeth  much.'''     The  apostle  Peter  says,  "  The 
eves  of  the  Lord  are  open  to  the  righteous,  and  h'n 
ears  are  open  unto  their  prayers."     And  Christ  hirn 
self  has  assured  us,  in  the  strongest  possible  terms,  ui 
the  willingness  of  God  to  give  spiritual  blessings  t( 
those  that  ask  for  them.     He  says,  "  Ask,  and  it  shal 
be  D-iven  you  ;  seek,  and  ye  shall  find  ;  knock,  and  i' 
shall  be  opened  unto  you.     For  every  one  that  asketh 
receiveth  ;   and  he  that  seeketh,  findeth ;  and  to  hin 
that  knocketh,  it  shall  be  opened."     But,  as  if  thi 
assurance  were  not  sufficient  to  convince  us  of  thi. 
most  interesting  truth,  he  appeals  to   the  tenderes 
sympathies  of  our  natures.     He   asks  if  any  fathei 
would  insult  the  hungry  cries  of  his  beloved  son,  when 
fainting  for  a  morsel  of  bread,  by  giving  him  a  stone  ; 
or,  if  he  ask  an  e^^,  to  gratify  his  appetite,  will  he 
give  him  a  venomous  scorpion,  to  sting  him  to  death?* 
He  then  argues,  that  if  sinful  men  exercise  tender 
compassion  towards  their  children,  how  much  more 
shall  our  heavenly  Father,  whose  very  nature  is  love, 
regard  the  wants  of  his  children  who  cry  unto  him. 
Is  it  possible  to  conceive  a  stronger  expression  of  the 
willingness  of  God   to   answer   the   prayers   of  his 
people  ? 

And  these  precious  promises  are  confirmed  by 
striking  examples,  in  every  age  of  the  church.  Thus, 
Abraham  prayed  for  Sodom  ;  and,  through  his  inter- 
cession, Lot  was  saved.  His  servant,  when  sent  to 
obtain  a  wife  for  Isaac,  received  a  direct  answer  to 
prayer.  When  Jacob  heard  that  his  brother  Esau 
was  coming  against  him,  with  an  army  of  four  hun- 
dred men,  he  wrestled  all  night  in  prayer,  and  pre- 
vailed ;  so  that  Esau  became  reconciled  to  him.  Moses 
prayed  for  the  plagues  to  come  upon  Egypt,  and  thev 
came  ;  again,  he  prayed  for  them  to  be  removed,  and 


*  The  scorpion  is  a  liltle  animal,  of  ibe  shape  of  an  egg,  whose 
Sling  is  deadly  poison. 

c 


62  THE    PROMISES    EXEMPLIFIED. 

they  were  removed.  It  was  through  his  prayers  that 
the  Red  Sea  was  divided,  the  manna  and  the  quails 
were  sent,  and  the  waters  gushed  out  of  the  rock 
And  through  his  prayers,  many  times,  the  arm  of  the 
Lord  was  stayed,  which  had  been  uplifted  to  destroy 
his  rebellious  people.  Samuel,  that  lovely  example  of 
early  piety,  and  the  judge  and  deliverer  of  Israel,  was 
given  in  answer  to  the  prayer  of  his  mother.  When 
the  children  of  Israel  were  in  danger  of  being  over- 
thrown by  the  Philistines,  Samuel  prayed,  and  God 
sent  thunder  and  lightning,  and  destroyed  the  armies  of 
their  enemies.  Again,  to  show  their  rebellion  against 
God,  in  asking  a  king,  he  prayed,  and  God  sent  thun- 
der and  lightning  upon  them  in  the  time  of  wheat 
harvest.  In  order  to  punish  the  idolatry  and  rebellion 
of  the  Israelites,  Elijah  prayed  earnestly  that  it  might 
not  rain ;  and  it  rained  not  for  three  years  and  six 
months.  Again ;  he  prayed  that  it  might  rain,  and 
there  arose  a  little  cloud,  as  a  man's  hand,  which 
spread  and  covered  the  heavens  with  blackness,  til] 
the  rain  descended  in  torrents.  Again  ;  when  wicked 
Ahab  sent  a  band  of  men  to  take  him,  he  prayed,  and 
lire  came  down  from  heaven,  and  consumed  them. 
Hezekiah,  upon  the  bed  of  death,  prayed,  and  God 
lengthened  his  life  fifteen  years.  Jerusalem  was 
invaded  by  the  army  of  Sennacherib,  and  threatened 
with  destruction.  Hezekiah  prayed,  and  the  angel  of 
the  Lord  entered  the  camp  of  the  invader,  and  in  one 
night  slew  one  hundred  and  eighty-five  thousand  men. 
When  all  the  wise  men  of  Babylon  were  threatened 
with  destruction,  because  they  could  not  discover 
Nebuchadnezzar's  dream,  Daniel  and  his  companions 
prayed,  and  the  dream  and  its  explanation  were  re- 
vealed. Jonah  pra)'ed,  and  was  delivered  from  the 
power  of  the  fish.  It  was  in  answer  to  the  prayer  of 
Zacharias,  that  the  angel  Gabriel  was  sent  to  inform 
him  of  the  birth  of  John  the  Baptist.  It  was  after  a 
ten  days'  prayer-meeting,  that  the  H0I3/  Ghost  came  ; 
down,  on  the  day  of  Pentecost,  "like  a  mighty  rush- 
ing wind. ' '    Again  ;  while  the  disciples  were  praying, 


:HE    ARiA.NS FRA^'CKE DR.    WEST.  63 


the  place  was  shaken  where  they  were  assembled,  to 
show  that  God  heard  their  prayers.  It  was  in  answer 
to  the  prayers  of  Cornelius,  that  Peter  was  sent  to 
teach  him  the  way  of  life.  When  Peter  was  impris- 
oned by  Herod,  the  church  set  apart  the  night  before 
his  expected  execution,  for  special  prayer  in  his  be- 
half. The  Lord  sent  his  angel,  opened  the  prison 
doors,  and  restored  him  to  the  agonizing  band  of 
brethren.  And  when  Paul  and  Silas  were  thro\\-n 
into  the  dungeon,  with  their  feet  fast  in  the  stocks, 
they  praved,  and  there  was  a  great  earthquake,  which 
ihook  the  foundations  of  the  prison,  so  that  all  the 
/oors  were  opened. 

But  the  faithfulness  of  God  to  his  promises  is  not 
confined  to  Scripture  times.  Although  the  time  of 
miracles  has  passed,  yet  every  age  of  the  church  has 
furnished  examples  of  the  faithfulness  of  God  in  hear- 
ing the  prayers  of  his  children.  But  these  are  so 
numerous  that  it  is  difficult  to  make  selections  from 
them.  However,  I  will  mention  a  few.  When  the 
Arians,  who  denied  the  divinity  of  Christ,  were  about 
to  triumph,  the  Bishop  of  Constantinople,  and  one  of 
his  ministers,  spent  a  v/hole  night  in  prayer.  The 
next  day,  Arius,  the  leader  of  his  party,  was  suddenly 
cut  off,  by  a  violent  and  distressing  disease.  This 
prevented  the  threatened  danger.  Augustine  was  a 
wild  youth,  sunk  in  vice,  and  a  violent  opposer  of 
religion.  His  mother  persevered  in  prayer  for  him 
nine  years,  when  he  was  converted,  and  became  the 
mosteminentminister  of  his  age.  The  life  of  Francke 
exhibits  the  most  striking  and  signal  answers  to 
prayer.  His  orphan  house  was  literally  built  up  and 
sustained  by  prayer.  If  you  have  not  already  read  this 
work,  I  would  advise  you  to  obtain  it.  It  is  a  great 
help  to  v/eak  faith.  Mr.  West  (afterwards  Dr.  West) 
became  pastor  of  the  Congregational  church  in  Stock- 
bridge,  Massachusetts,  v.-hile  destitute  of  vital  piety. 
Two  pious  females  often  lamented  to  each  other  that 
they  got  no  spiritual  food  from  his  preaching.  At 
length,  they  agreed  to  meet  once  a  week,  to  pray  for 


64  THE    SLAVE    LIBERATED    BY   PRAYER. 

his  conversion.  They  continued  this  for  some  time, 
under  much  discourag-ement.  But,  although  the  Lord 
tried  their  faith,  yet  he  never  sufFeretl  them  hoth  to  he 
discouraged  at  the  same  time.  At  length,  their  prayers 
were  heard.  There  was  a  sudden  and  remarkable 
change  in  his  preaching.  "  What  is  this?"  said  one 
of  them.  "  God  is  the  hearer  of  prayer,"  replied  the 
other.  The  Spirit  of  God  had  led  Mr.  West  to  see 
that  he  was  a  blind  leader  of  the  blind.  He  was  con- 
verted, and  changed  his  cold  morality  for  the  cross  of 
Christ,  as  the  basis  of  his  sermons.  A  pious  slave  in 
Newport,  Rhode  Island,  was  allowed  by  his  master  to 
labor  for  his  own  profit  whatever  time  he  could  gain 
by  extra  diligence.  He  laid  up  all  the  money  he 
earned  in  this  way,  for  the  purpose  of  purchasing  the 
freedom  of  himself  and  family.  But,  when  some  of 
his  Christian  friends  heard  what  he  was  doing,  they 
advised  him  to  spend  his  gained  time  in  fasting  and 
prayer.  Accordingly,  the  next  day  that  he  gained,  he 
set  apart  for  this  purpose.  Before  the  close  of  the 
day,  his  master  sent  for  him,  and  gave  him  a  written 
certificate  of  his  freedom.  This  slave's  name  was 
Newport  Gardner.  He  was  a  man  of  ardent  piety  ; 
and  in  1825,  he  was  ordained  deacon  of  a  church  of 
colored  people,  who  went  out  from  Boston  to  Liberia. 
Listances  of  surprising  answers  to  prayer,  no  less 
striking  than  these,  are  continually  occurring  in  the 
revivals  of  religion  of  the  present  day. 

With  the  evidence  here  presented,  who  can  doubt 
that  God  hears  and  answers  prayer  ?  But,  the  objec- 
tion arises,  "If  this  doctrine  be  really  true,  why  is  it 
that  Christians  offer  up  so  many  prayers  without  re- 
ceiving answers?"  The  apostle  James  gives  some 
explanation  of  this  difficulty  :  "  Ye  ask  and  receive 
not,  because  ye  ask  amiss.' ^  It  becomes  us,  then,  seri- 
ously and  diligently  to  inquire  how  we  may  ask  aright^ 
so  as  to  secure  the  blessings  so  largely  promised  in 
answer  to  prayer.  In  relation  to  this  subject,  there 
are  several  things  to  be  observed  : 

1.    We  must  sincerely  desire  tfie  things  which  we  ask. 


ASKING   ARIGHT.  65 


If  a  child  should  ask  his  mother  for  a  piece  of  bread, 
when  she  knew  he  was  not  hungry,  but  was  only  tri- 
fling with  her,  it  would  not  be  proper  for  her  to  give 
it.  Indeed,  she  would  have  just  cause  to  punish  him 
for  mocking  her.  And  do  we  not  often  come  to  the 
throne  of  grace,  when  we  do  not  really  feel  our  per- 
ishing need  of  the  things  we  ask  ?  God  sees  our 
hearts ;  and  he  is  not  only  just  in  withholding  the 
blessin{3f  we  ask,  but  in  chastising  us  for  solenrn 
trifling. 

2.  We  must  desire  what  we  a^J:,  that  God  may  he 
glorified.  "  Ye  ask  amiss,  that  ye  may  consume  it 
upon  your  lusts. ^^  We  may  possibly  ask  spiritual 
blessings  for  self-gratification  ;  and  when  we  do  so, 
we  have  no  reason  to  expect  that  God  will  bestow 
them  upon  us. 

3.  We  must  ask  for  things  agreeable  to  the 
WILL  OF  God.  "And  this  is  the  confidence  that  we 
have  in  him,  that  if  we  ask  anything  according  to  his 
will,  he  heareth  us."  The  things  that  we  ask  must 
be  such,  in  kind,  as  he  has  indicated  his  willingness  to 
bestow  upon  us.  Such  are,  spiritual  blessings  on  our 
own  souls  ;  the  supply  of  our  necessary  temporal 
wants  ;  and  the  extension  of  his  kingdom.  These 
are  the  kind  of  blessings  that  we  are  to  ask  ;  and  the 
degree  of  confidence  with  which  we  are  to  look  for  an 
answer  m.ust  be  in  proportion  to  the  positiveness  of 
the  promises.  Our  Lord  assures  us  that  our  heavenly 
Father  is  more  w^illing  to  give  good  things,  and  par 
ticularly  his  Holy  Spirit,  to  them  that  ask  him,  than 
earthly  parents  are  to  give  good  gifts  to  their  chil- 
dren ;  and  he  declares  expressly,  that  our  sanctifica- 
tion  is  agreeable  to  the  will  of  God.  The  promises  of 
the  daily  supply  of  our  necessary  temporal  wants  are 
equally  positive.  What,  then,  can  be  more  odious  in 
the  sight  of  God,  than  for  those  who  profess  to  be  his 
children  to  excuse  their  want  of  spirituality  on  the 
ground  of  their  dependence  upon  him?  And  what 
more  ungrateful,  than  to  fret  and  worry  themselves, 
lest  they  should  come  to  want  ?    We  may  also  pray  for 

6* 


66  WE    MUST    ASK    IN    FAITH. 

a  revival  of  religion  in  a  particular  place,  and  for  the 
conversion  of  particular  individuals,  with  strong 
ground  of  confidence,  because  we  know  that  God  has 
willed  the  extenston  of  Christ's  kingdom,  and  that  the 
conversion  of  sinners  is,  in  itself,  agreeable  to  his 
will.  But  we  cannot  certainly  know  that  he  intends 
to  convert  a  particular  individual,  or  revive  his  work 
in  a  particular  place  ;  nor  can  we  be  sure  that  the  par- 
ticular temporal  blessing  that  we  desire  is  what  the 
Lord  sees  to  be  needful  for  our  present  necessities. 

4.  We  must  ask  in  faith.  "But  let  him  ask  in 
faith,  nothing  wavering.  For  he  that  wavereth  is  like 
a  wave  of  the  sea,  driven  with  the  winds,  and  tossed. 
For  let  not  that  man  think  that  he  shall  receive  any- 
thing of  the  Lord."  A  diiference  of  opinion  exists 
among  real  Christians,  as  to  what  constitutes  the 
jprayer  of  faith  spoken  of  by  the  apostle.  Some  main- 
tain that  we  must  believe  that  we  shall  receive  the  very 
thijig  for  which  we  ask.  This  opinion  is  founded  on 
gome  promises  made  by  our  Lord  to  the  apostles, 
which  those  who  hold  the  contrary  opinion  suppose  to 
have  been  intended  only  for  them.  I  shall  not  attempt 
to  determine  this  point ;  nor  do  I  think  it  very  import- 
ant which  of  these  theories  is  embraced  ;  because,  in 
examining  the  history  of  those  persons  whose  prayers 
have  received  the  seal  of  heaven,  I  find  some  of  them 
embraced  one,  and  some  the  other  ;  while  many  who 
embrace  either  of  them  seem  not  to  live  in  the  exer- 
cise of  prevailing  prayer.  The  main  point,  therefore, 
seems  to  be,  that  we  should  maintain  such  a  nearness 
of  communion  with  God  as  shall  secure  the  personal 
exercise  of  the  prayer  of  faith.  Two  things,  however, 
are  essential  to  this  :  (1.)  Strong  confidence  in  the 
existence  and  fait] fulness  of  God.  ''  He  that  cometh 
unto  God  must  believe  that  he  is,  and  that  he  is  a  re- 
warder  of  thcta  that  diligently  seek  hini.''^  (2.)  The 
prayer  of  faith  must  be  dictated  by  the  Holy  Spirit. 
Faith  itself  is  declared  to  be  "  the  gift  of  God ;^'  and 
the  apostle  says,  "  The  Spirit  also  helpeth  our  infirm- 
ities ;  for  we  know  not  what  we  should  pray  for  as 


SPIRIT    OF    PRAYER SUBMISSION.  67 

we  ought,  but  the  Spirit  itself  maketli  intercession  for 
us,  with  groanings  which  cannot  be  uttered."  "  He 
maketh  intercession  for  the  saints,  according-  to  the 
will  of  God."  When  this  wonderful  truth  is  made 
known,  we  are  no  longer  astonished  that  God  should 
assure  us,  by  so  many  precious  promises,  that  he  will 
hear  and  answer  our  prayers.  We  are  called  the 
temples  of  the  Holy  Ghost.  If  the  Holy  Ghost  dwell 
in  us,  to  guide  and  direct  us  in  all  our  ways,  will  he 
forsake  us  in  so  important  a  matter  as  prayer  ?  O, 
then,  what  a  solemn  place  is  the  Christian's  closet,  or 
the  house  of  prayer  !  There  the  whole  Trinity  meet 
in  awful  concert.  The  Holy  Spirit  there  presents  to 
the  everlasting  Father,  through  the  eternal  Son,  the 
prayers  of  a  mortal  worm  !  Is  it  any  wonder  that  such 
a  prayer  should  be  heard  ?  With  what  holy  reverence 
and  godly  fear  should  we  approach  this  consecrated 
place  ! 

5.  We  must  ask  in  a  spirit  of  hvmble  submission, 
yieldino-  our  wills  to  the  will  of  the  Lord,  committing 
the  whole  case  to  him,  in  the  true  spirit  of  our  Lord's 
agonizing  prayer  in  the  garden,  when  he  said,  "  Not 
my  icill  but  thine  be  done.''  If  I  had  a  house  full  of 
gold,  and  had  promised  to  give  you  as  much  as  you 
desire,  would  you  need  to  be  urged  to  ask  ?  But,  there 
is  an  inexhaustible  fulness  of  spiritual  blessings  treas- 
ured up  in  Christ ;  and  he  has  declared  repeatedly 
that  you  may  have  as  much  as  you  will  ask.  Need 
you  be  urged  to  ask  1  Need  you  want  any  grace  1  It 
is  unbelief  that  keeps  us  so  far  from  God.  From  what 
has  been  said  on  this  subject,  I  think  you  may  safely 
conclude  that  your  progress  in  the  divine  life  will  be 
in  proportion  to  the  real  prayer  of  faith  which  you 
exercise. 

But  I  come  now  to  give  a  few  practical  directions 
respecting  the  exercise  of  prayer.  Several  thincrs  are 
necessary  to  be  observed  by  every  one  who  would  live 
near  the  throne  of  grace. 

1.  Maintain  a  constant  spirit  of  prayer.  "Pray 
without  ceasing."     "  Continuing  instant  in  prayer.' 


68  STATED    SEASONS    OF    PRAYER. 

"  Praying-  always,  with  all  prayer  and  supplication  in 
the  Spirit."  "  And  he  spake  a  parable  unto  them,  to 
this  end,  that  men  ought  always  to  pray,  and  not  to 
faint."  The  meaning  of  these  passages  is  not  that  we 
should  be  always  upon  our  knees,  but  that  we  should 
maintain  such  a  prayerful  frame,  that  the  moment  our 
minds  are  disengaged,  our  hearts  will  rise  up  to  God. 
Intimately  connected  with  this  is  the  practice  of  ejacw 
latory  prayer,  which  consists  of  a  short  petition, 
silently  and  suddenly  sent  up  from  the  heart.  This 
may  be  done  anywhere,  and  under  all  circumstances. 
Frequent  examples  of  this  kind  of  prayer  are  recorded 
in  Scripture.  It  has  also  been  the  practice  of  livinor 
Christians  in  all  ages.  It  is  a  great  assistance  in  the 
Christian  warfare.  It  helps  us  in  resisting  tempta- 
tion ;  and  by  means  of  it,  we  can  seek  divine  aid  in 
the  midst  of  the  greatest  emergencies.  To  maintain 
this  unceasing  spirit  of  prayer  is  a  very  difficult  work. 
It  requires  unwearied  care  and  watchfulness,  labor, 
and  perseverance.  Yet  no  Christian  can  thrive  with- 
out it. 

2.  Observe  stated  and  regular  seasons  of  prayer. 
Some  professors  of  religion  make  so  much  of  the  fore- 
going rule  as  to  neglect  all  other  kinds  of  prayer. 
This  is  evidently  unscriptural.  Our  Saviour  directs  us 
to  enter  into  our  closets,  and,  when  we  have  shut  the 
door,  to  pray  to  our  Father  who  is  in  secret.  And  to 
this  precept  he  has  added  the  sanction  of  his  own  ex 
ample.  In  the  course  of  his  history,  we  find  him  often 
retiring  to  solitary  places,  to  pour  out  his  soul  in 
prayer.  Other  examples  are  also  recorded  in  Scrip- 
ture. David  says,  "  Evening  and  morning,  and  at 
noon,  will  I  pray."  And  again  ;  "  Seven  times  a  day 
do  I  praise  thee."  And  it  was  the  habitual  practice 
of  Daniel,  to  kneel  down  in  his  chamber,  and  pray 
three  times  a  day.  But  this  practice  is  so  natural, 
and  so  agreeable  to  Christian  feeling,  that  no  argu- 
ment seems  necessary  to  persuade  real  Christians  to 
observe  it.     It  has  been  the  delight  of  eminent  saints^ 


TDIES    OF    PRAYER.  69 

in  all  afres,  to  retire  alone,  and  hold  communion  with 
God. 

With  regard  to  the  particular  times  of  prayer,  no 
verv  definite  rule  can  be  given,  which  will  suit  all  cir- 
cumstances. There  is  a  peculiar  propriety  in  visiting 
the  throne  of  grace  in  the  morning,  to  offer  up  the 
thanksgiving  of  our  hearts  for  our  preservation,  and  to 
seek  grace  for  the  day  :  and  also  in  the  evening,  to 
express  our  gratitude  for  the  mercies  we  have  enjoyed  ; 
to  confess  the  sins  we  have  committed  and  seek  for 
pardon  ;  and  to  commit  ourselves  to  the  care  of  a  cov- 
enant-keeping God,  when  we  retire  to  rest.  It  is  also 
verv  suitable,  when  we  suspend  our  worldly  employ- 
ments in  the  middle  of  the  day,  to  refresh  our  bodies, 
to  renew  our  visit  to  the  fountain  of  life,  that  our  souls 
may  also  be  refreshed.  The  twilight  of  the  evening 
is  also  a  favorable  season  for  devotional  exercises. 
But,  let  me  entreat  you  to  be  much  in  prayer.  If  the 
nature  of  your  employment  will  admit  of  it,  without 
being  unfaithful  to  your  engagements,  retire  many 
times  in  the  day  to  pour  out  your  soul  before  God, 
and  receive  fresii  communications  of  his  grace.  Our 
hearts  are  so  much  affected  by  sensible  objects,  that, 
if  we  suffer  them  to  be  engaged  long  at  a  time  in 
worldly  pursuits,  we  find  them  insensibly  clinging  to 
earth,  so  that  it  is  with  great  difficulty  we  can  disen- 
gage them.  But,  by  all  means,  fix  upon  some  stated 
and  regular  seasons,  and  observe  them  punctually  and 
faithfully.  Remember  they  are  engagements  icith 
God. 

For  your  devotional  exercises,  you  should  select 
those  times  and  seasons  when  you  find  your  mind 
most  vigorous,  and  your  feelings  most  lively.  As  the 
morning  is  in  many  respects  most  favorable,  you 
would  do  well  to  spend  as  much  time  as  you  can  in 
your  closet,  before  engaging  in  the  employmer.ts  of 
the  day.  An  hour  spent  in  reading  God's  word,  and 
in  prayer  and  praise,  early  in  the  morning,  will  give  a 
heavenly  tone  to  your  feelings  ;  which,  by  proper 
watchfulness,  and  frequent  draughts  at  the  same  foun- 


70  IJAUA'    fUMCKUT. 


tain,  yoii  n\;iy  c:irry  throiit^h  all  the  pursuits  of  tlia 
day. 

Ah  already  rtiuarkcd,  our  Lord,  in  tlio  iiattrru  Kit 
118,  has  ^ivfij  a  very  iiromineiit  place  to  the  p(!tilioii, 
"TiiY  KiNiihOM  ••oMK."  'This  is  a  lart^e  petition.  It 
inelndeH  all  the  instrumentalities  \vhi(*h  the  churcdi  is 
puttin«(  forth  lor  the  enlar'fi'nu'Ul  of  lun-  hinders  and 
the  Balvation  of  the  world.  All  tln-si^  ought  to  ho 
distinctly  and  separately  reiuemhered  ;  and  not,  as*  is 
often  the  ease,  ho  crowded  into  «»n(;  general  in-tition  at 
the  close  of  our  morning  and  evening  prayers.  We 
ure  ao  constituted  as  to  he  alleeted  hy  a  particular  eon- 
nideration  of  ii  suhject.  (leneral  truths  have  very  little 
inlluenct!  upon  our  hearts.  I  would  therefore  reeom- 
nuMid  the  arrangement  of  these  suhjrcts  under  general 
heads  for  t^vcry  day  of  the  week  ;  and  then  diviiie-  the 
BnhjtuHa  whicdi  come  under  these  heads,  bo  as  to 
rememher  one  or  more  of  them  at  stated  stni.sons, 
through  the  day,  separate  from  your  own  j)ersonul 
devotions.  Thus,  you  will  always  have  your  mind 
lixetl  iipon  one  or  two  ohjects  ;  and  you  will  have  timo 
to  onlargt%  so  as  to  rememher  every  particular  relat- 
ing to  them.  This,  if  faithfully  pursued,  will  give 
you  a  deeiHT  int(;r<'st  in  every  hi-nevolcnt  t^tfort  of  tho 
times.  'i'ho  following  plan  of  a  daily  eoncevt  of 
prayer  was,  some,  years  since,  suggested  hy  a  dislin- 
guisluul  clergyman  in  New  l''nglaiul.  It  gives  some- 
thing of  the  interest  of  the  monthly  concert  to  our 
daily  di^votions. 

Saiuiath.      Sahhath   duties   and    privileges;  —  ns 

1  (reaching,   Sahhath-schools,   family    instruction,   &.c. 
Oph.  (•)  :    18— 'JO.     'J  'I'h.  :J  :    I. 

Monday.  Conversion  of  the,  world;- — the  prev- 
alence of  poact!,  knowledgo,  freedom,  ami  salvation. 
Ts.  ii  :  8.     Isa.  11  :  G— 10  ;  (i'J  :   1—7  ;  (U5  :  8,  I'J. 

TuKSDAY.  Our  country;  —  our  rulers,  our  i'vvo 
institutions,  our  hcnevolent  societies  ;  deliveranc(i  iVom 
slavery,  lU)manism,  inlidelity,  Sahhath-hreaking,  in- 
temperance, profaneness,  &c.  Ez.  U  :  0 — 15.  Dan. 
0:  4—11) 


SPECIAL    PRAYER.  71 

Wednesday.  The  rising  generation  :  —  colleges, 
seminaries,  and  schools  of  every  description ;  the 
children  of  the  church,  the  children  of  the  ungodly, 
and  orphan  children. 

Thursday.  Professing  Christians  ;  —  that  they  may 
much  more  abound  in  all  the  fruits  of  the  Spirit,  pre- 
senting their  bodies  a  living  sacrifice,  and  offering 
gladly  of  their  substance  to  the  Lord,  to  the  extent  of 
his  requirement ;  that  afflicted  saints  may  be  comlbrt- 
ed,  backsliders  reclaimed,  and  hyp6crites  converted  ; 
that  Zion,  being  purified,  mav  arise  and  shine.  Isa. 
6-2:   1.     Rom.'l:  8.     Col.  4:   1-2. 

Friday.  The  ministry,  including  all  who  are 
looking  forward  to  that  office,  and  also  the  Education 
Society.     1  Thess.  5  :  25.    Luke  10  :  2. 

Saturday.  The  Jews.  Isa.  54  :  8.  59 :  20. 
Ezek.  36:  27.  Rom.  11:  11—31.  Also,  our 
friends. 

3.  Observe  special  seasons  of  prayer.  Before  en- 
gaging in  any  important  matter,  make  it  a  subject  of 
special  prayer.  For  this  you  have  the  example  of  the 
blessed  Jesus.  "When  he  was  baptized,  before  enter- 
ing upon  his  ministry,  he  prayed.  Before  choosing 
his  twelve  apostles,  he  went  out  into  a  mountain,  and 
spent  a  whole  night  in  prayer.  The  Old  Testament 
saints  were  also  in  the  habit  of  ''  inquiring  of  the 
Lord,**  before  ensraging  in  any  important  enterprise. 
And  tlie  apostle  Paul  enjoins  upon  the  Philippians, 
'•  in  everything,  by  prayer  and  supplication,  with 
thanksgiving,  let  your  requests  be  made  known  unto 
God."  Also,  whenever  you  are  under  any  particular 
temptation  or  affliction  ;  whenever  you  are  going  to 
engage  in  anything  which  will  expose  you  to  tempta- 
tion ;  whenever  you  perceive  any  signs  of  declension 
in  your  own  soul  ;  when  the  state  of  religion  around 
you  is  low ;  when  your  heart  is  affected  with  the  con- 
dition of  individuals  who  are  living  in  impenitence ; 
or  when  any  subject  lies  heavily  upon  your  mind  ;  — 
make  the  matter,  whatever  it  is,  a  subject  of  special 
prayer.     Independent  of  Scripture  authority,  there  is 


72  FASTI^^G.    _ 


a  peculiar  fitness  in  the  course  here  recommended, 
winch  must  commend  itself  to  every  pious  heart. 

In  seasons  of  peculiar  difficulty,  or  when  earnestly 
seeking-  any  nreat  blessing-,  vou  may  find  benefit  from 
sinting  apart  days  of  fasting,  humiliation  and  prayer. 
This  is  especially  suitable,  whenever  you  discover 
any  sensible  decay  of  spiritual  affections  in  your  own 
heart.  Fasting  and  prayer  have  been  resorted  to  on 
special  occasions,  by  eminent  saints,  in  all  ages  of  the 
world.  The  examples  recorded  in  Scripture  are  too 
numerous  to  mention  here.  If  you  look  over  the  lives 
of  the  old  Testament  saints,  you  will  find  this  practice 
very  common.  Nor  is  the  New  Testament  without 
warrant  for  the  same.  Our  Lord  himself  set  the  ex- 
ample, by  a  long  season  of  fasting,  when  about  to  en- 
dure a  severe  conflict  with  the  tempter.  And  he  has 
farther  sanctioned  the  practice,  by  giving  directions 
respecting  its  performance.  We  have  also  examples 
in  the  Acts  of  the  Apostles.  The  prophets  and 
teachers,  in  the  church  at  Antioch,  fasted  before 
separating  Barnabas  and  Paul  as  missionaries  to  the 
heathen.  And  when  they  obtained  elders  in  the 
churches,  they  prayed,  icith  fasti  fig.  Paul,  in  his 
epistle  to  the  Corinthians,  speaks  of  their  giving 
themselves  to  fasting  and  prayer,  as  though  it  were 
a  frequent  custom.  You  will  find,  also,  in  examining 
the  lives  of  persons  of  eminent  spiritual  attainments, 
that  most  of  them  were  in  the  habit  of  observing 
frequent  seasons  of  fasting  and  prayer.  There  is  a 
peculiar  fitness  in  this  act  of  humiliation.  It  is  cal- 
culated to  bring  the  body  under,  and  to  assist  us  in 
denying  self.  The  length  of  time  it  gives  us  in  our 
closets  also  enables  us  to  get  clearer  views  of  divine 
things.  But  there  is  great  danger  of  trusting  in  the 
outward  act  of  humiliation,  and  expecting  that  God 
will  answer  our  prayers  for  the  sake  of  our  fasting. 
This  will  inevitably  laring  upon  us  disappointment  and 
leanness  of  soul.  This  is  the  kind  of  fasting  so 
common  among  Roman  Catholics,  and  other  nominal 
Christians.     But  it  is  no  better  than  idolatry.     Most 


FASTING DIRECTIONS.  73 

of  the  holidays  which  are  usually  devoted  by  the 
world  to  feasting  and  mirth  are  very  suitable  oc- 
casions for  Christians  to  fast  and  pray  ;  and  this  for 
several  reasons:  (1.)  They  are  seasons  of  leisure, 
when  most  people  are  disengaged  from  worldly  pur- 
suits. (2.)  The  goodness  of  God  should  lead  us  to 
repentance.  Instead  of  spending  these  days  in  mirth 
over  the  blessings  we  have  enjoyed,  we  should  be 
looking  into  our  hearts,  to  examine  the  manner  in 
which  we  have  received  them  ;  humbling  ourselves 
on  account  of  our  ingratitude  ;  and  lifting  up  our 
hearts  and  voices  in  thanksgiving  for  them.  (3.) 
The  first  day  of  the  new  year,  birlh-days,  &c.,  are 
very  suitable  occasions  for  renewing  our  past  lives, 
repenting  of  our  unfaithfulness,  making  resolutions  of 
amendment,  and  renewing  afresh  the  solemn  dedica- 
tion of  ourselves  to  God. 

When  you  set  apart  a  day  of  fasting  and  prayer, 
you  ought  to  have  in  view  some  definite  and  partic- 
ular objects.  The  day  should  be  spent  in  self-exam- 
ination, meditation,  reading  the  Scriptures,  confession 
of  sin,  prayer  for  the  particular  objects  which  bear 
upon  your  mind,  and  thanksgiving  for  mercies  re- 
ceived. Your  self-examination  should  be  as  practical 
as  possible  ;  particularly  looking  into  the  motives  of 
your  prayers  for  the  special  objects  which  bear  heavily 
upon  your  heart.  Your  confession  of  sin  should  be 
minute  and  particular  ;  mentioning  every  sin  you  can 
recollect,  whether  of  thought,  word,  or  deed,  with 
every  circumstance  of  aggravation.  This  will  have  a 
tendency  to  affect  your  heart  with  a  sense  of  guilt, 
produce  earnest  longings  after  holiness,  and  make 
sin  appear  more  hateful  and  odious.  Your  medita- 
tions should  be  upon  those  subjects  which  are  cal- 
culated to  give  you  a  view  of  the  exceeding  sinfulness 
of  sin,  and  the  abounding  mercy  of  God  in  Christ. 
Your  reading  of  the  Scriptures  should  be  strictly  de- 
votional. Your  prayers  should  be  very  particular, 
mentioning  ever}nhing  relating  to  the  object  of  your 
desires,  and  all  the  hindrances  you  have  met  in  seek- 


74  PREPARATION.      PERSEVERANCE. 

iiST  after  it.  Carry  all  your  burdens  to  the  foot  of  the 
cross,  and  there  lay  them  down.  Your  thanksgivino^, 
also,  should  be  very  minute  and  particular,  mentioning 
every  mercy  and  blessing  which  you  can  recollect, 
with  your  own  unworthiness,  and  every  circumstance 
which  may  tend  to  show  the  exceeding  greatness  of 
God's  love,  condescension,  and  mercy. 

4.  Come  to  the  work  with  a  jireparation  of  heart. 
The  best  preparation  at  all  times  is  to  maintain  an 
habitual  spirit  of  prayer,  according  to  the  first  direc- 
tion. But  this  is  not  all  that  is  necessary.  We  are 
unavoidably  much  occupied  with  the  things  of  this 
world.  But  when  we  come  before  the  great  Je- 
hovah, to  ask  his  favor  and  seek  his  grace,  our  minds 
should  be  heavenly.  When  you  go  into  your  closet, 
shut  out  the  world,  that  you  may  be  alone  with  God. 
Bring  your  mind  into  a  calm  and  heavenly  frame,  and 
endeavor  to  obtain  a  deep  sense  of  the  presence  of 
God,  "  as  Sf^lng  him  who  is  invisible.''^  Think  of  the 
exalted  nature  of  the  work  in  which  you  are  about 
to  engage.  Think  of  your  own  unworthiness,  and  of 
the  way  God  has  opened  to  the  mercy  seat.  Think 
of  your  own  wants,  or  of  the  wants  of  others,  accord- 
ing to  the  object  of  your  visit  to  the  throne  of  grace. 
Think  of  the  inexhaustible  fulness  treasured  up  in 
Christ.  Think  of  the  many  precious  promises  of  God 
to  his  children,  and  come  with  the  spirit  of  a  little 
child  to  present  them  before  him. 

5.  Persevere  in  prayer.  If  you  are  seeking  for  any 
particular  object,  which  you  know  to  be  agreeable  to 
the  will  of  God,  and  your  prayers  are  not  heard,  you 
may  be  sure  of  one  of  two  things  :  (1.)  You  have 
been  asking  amiss.  Something  is  wTong  in  yourself. 
Perhaps  you  have  been  selfish  in  your  desires ;  you 
have  not  desired  supremely  the  glory  of  God  ;  you 
have  not  felt  your  dependence  :  you  have  not  hum- 
bled yourself  sufficiently  to  receive  a  blessing  ;  or  per- 
haps you  regard  iniquity  in  your  heart,  in  some  othe. 
way.  Examine  yourself,  therefore,  in  all  these  par 
ticuiars.      Repent,  where  you  find  your  prayers  have 


IMPORTUNITY.  75 


been  amiss.  Bow  very  low  before  God,  and  seek  the 
influences  of  his  Spirit  to  enable  you  to  pray  aright. 
(2.)  Or,  perhaps  the  Lord  delays  an  answer  for  the 
trial  of  your  failh.  Consider  then  the  encourag-e- 
menls  which  he  has  given  us  to  be  importunate  in 
prayer.  In  the  eleventh  chapter  of  Luke,  our  Lord 
shows  us  that  our  friends  may  be  prevailed  upon  to 
do  us  a  kindness  because  of  our  importunity,  when 
they  would  not  do  it  on  account  of  friendship.  And 
in  the  eighteenth  chapter,  he  shows  us  that  even  an 
unjust  judge  may  be  persuaded  by  importunity  to  do 
justice.  Hence  he  argues  the  importance  of  perse- 
vering in  prayer;  and  adds  with  emphasis,  "And 
shall  not  God  avenge  his  own  elect,  which  cry  day 
and  night  unto  him,  though  he  bear  long  xuith  them  J 
I  tell  you  he  will  avenge  them  speedily."  Again; 
look  at  the  case  of  the  Syrophenician  woman.  She 
continued  to  beseech  Jesus  to  have  mercy  on  her, 
although  he  did  not  answer  her  a  word.  The  disci- 
ples entreated  Christ  to  send  her  away,  because  she 
troubled  them  with  her  cries  ;  yet  she  persevered. 
And  even  when  Christ  himself  told  his  disciples  that 
he  was  only  sent  to  the  lost  sheep  of  the  house  of 
Israel,  and  compared  her  to  a  dog  seeking  for  the 
children's  bread  ;  yet,  with  all  these  repulses,  she 
would  not  give  up  her  suit  ;  but  begged  even  for  the 
dog's  portion  —  the  children's  crumbs.  When  by  this 
means  our  Lord  had  sufficiently  tried  her  faith,  he 
answered  her  prayer.  So  likewise  persevere  in  your 
prayers,  and  "  in  due  time  you  shall  reap,  if  you  faint 
not.'" 

Your  affectionate  Brother. 


76  TEMPTATION 


LETTER    VI. 
Temptation. 

"Watch  and  pray,  that  ye  enter  not  into  temptation."  Matt 
26:41. 

My  DEAR  Sister, 

That  there  is  an  evil  spirit,  who  is  permitted  to 
exert  an  influence  upon  the  hearts  of  men,  is  abun- 
dantly evident  from  Scripture.  This  truth  is  referred 
to  in  the  beginning  of  the  gospel  of  Christ,  where  it 
is  said  Jesus  went  up  into  the  wilderness,  to  be 
tempted  of  the  devil.  He  is  often  represented  in  the 
Scriptures  as  the  father  of  the  wicked.  "  The  tares 
are  the  children  of  the  wicked  one."  "  Thou  child 
of  the  devil."  He  is  also  represented  as  putting  evil 
designs  into  the  hearts  of  men.  "And  Satan  stood 
up  against  Israel,  and  provoked  David  to  number 
Israel."  *'  The  devil  having  now  put  into  the  heart 
of  Judas  Iscariot,  Simon's  son,  to  betray  him." 
"  Ananias,  why  hath  Satan  filled  thy  heart,  to  lie 
to  the  Holy  Ghost  ?"  Wicked  men  are  spoken  of  as 
being  carried  captive  by  him  at  his  will.  He  is  also 
represented  as  the  adversary  of  the  people  of  God, 
seeking  to  lead  them  into  sin,  and,  if  possible,  to 
destroy  them.  "  Your  adversary,  the  devil,  as  a  roar- 
ing lion,  walketh  about,  seeking  whom  he  may 
devour."  These,  and  numerous  other  passages, 
which  might  be  quoted,  fully  establish  the  fearful 
truth,  that  we  are  continually  beset  by  an  evil  spirit, 
who  is  seeking,  by  every  means  in  his  power,  to  in- 
jure and  destroy  our  souls. 

When  we  liave  to  contend  with  an  enemy,  it  is  very 
important  that  we  should  know  his  character.     From 


CHARACTER  OF  THE  GREAT  ADVERSARY.   77 

the  Scriptures,  we  learn  several  characteristics  of  the 
great  enemy  of  our  souls. 

1.  He  is  poicerful.  He  has  other  fallen  spirits  at 
his  command.  Our  Saviour  speaks  of  the  "  fire  pre- 
pared for  the  devil  ajid  his  avgds.'''  He  is  called 
"prince  of  the  world,"  "  prince  of  darkness,"  and 
"  the  god  of  this  world."  All  these  titles  denote  the 
exercise  of  great  power.  He  is  also  called  destroyer ; 
and  is  said  to  walk  about,  seeking  whom  he  may 
devour.  Indeed,  so  great  was  his  power,  and  so 
mighty  his  work  of  ruin  and  destruction  in  this  lost 
world,  that  it  became  necessary  for  the  son  of  God  to 
come  into  the  world  to  destroy  his  works.  "  For 
this  purpose  was  the  Son  of  God  manifested,  that  he 
might  destroy  the  works  of  the  devils 

But,  a' though  he  is  powerful,  yet  his  power  is 
limited.  This  you  see  in  the  case  of  Job.  No  doubt, 
his  malice  would  have  destroyed  that  holy  man  at 
once.  But  he  could  do  nothing  ao-ainst  him  till  he 
was  permitted  ;  and  then  he  couhi  go  no  farther  than 
the  length  of  his  chain.  God  reserved  the  life  of  his 
servant.  And  the  ap^)stle  Jude  speaks  of  the  devils 
as  being  "  reserved  in  chains,  under  darkness."  But 
the  objection  arises,  "  As  God  is  almighty,  why  is 
Satan  permitted  to  exercise  any  power  at  all  ?"  To 
this  objection  the  Bible  furnishes  satisfactory  an- 
swers. (1.)  It  is  to  try  the  faith  of  his  children. 
This  was  the  case  with  Job.  The  devil  had  slandered 
that  holy  man,  by  accusing  him  of  serving  God  from 
selfish  motives.  By  suflfering  Satan  to  take  away  all 
he  had,  the  Lord  proved  this  accusation  to  be  false; 
and  Job  came  out  of  the  furnace,  greatly  purified. 
The  apostle  James  says,  "  My  brethren,  count  it  all 
joy,  when  ye  fall  into  divers  temptations  ;  knowing 
this,  that  the  trying  of  your  faith  vvorketh  patience." 
If  the  children  of  God  were  never  tempted,  they 
would  never  have  an  opportunity  to  prove  the  sincer- 
ity of  their  faith.  But  they  have  the  blessed  assur- 
ance, that  God  will  not  suffer  them  to  be  tempted 
above  what  they  are  able  to  bear,  but  will,  with  the 
7* 


78      HIS  KNOWLEDGE.      HE  IS  T\nCKED — CRAFTY. 

temptation,  also  make  a  way  to  escape,  that  they 
may  be  able  to  bear  it.  ('2.)  Again  ;  the  devil  is 
permitted  to  exercise  his  power,  for  the  discovery 
of  hypocrites  and  for  the  punishment  of  sinners. 
"  These  have  no  root,  which  for  a  while  believe,  and 
in  time  of  temptation  fall  away."  "  But,  if  our  gospel 
be  hid,  it  is  hid  to  them  that  are  lost.  In  whom  the 
god  of  this  world  hath  blinded  the  minds  of  them  that 
believe  not." 

2.  He  has  much  knowledge.  He  knew  the  com- 
mand of  God  to  our  first  parents,  and  therefore 
tempted  them  to  break  it.  When  those  that  were 
possessed  with  devils  were  brought  to  Christ,  they 
cried  out,  "  We  know  thee,  who  thou  art,  the  holy 
one  of  God. ' '  He  has  also  a  knowledge  of  the  Bible  ; 
for  he  quoted  Scripture,  in  his  temptation  of  our 
Saviour.  And  as  he  has  great  experience  in  the 
world,  he  must  have  a  great  knowledge  of  human 
nature,  so  to  be  able  to  suit  his  temptations  to  the 
peculiar  constitutions  of  individuals. 

3.  He  is  wicked.  "  The  devil  sinneth  from  the 
beginning."  He  is  called  the  wicked  one;  or,  by  way 
of  eminence,  "  The  Wicked. '''  He  is  altogether 
wicked.  There  is  not  one  good  quality  in  his  char- 
acter. 

4.  He  is  crafty,  and  full  of  deceit  and  treachery. 
He  lays  snares  for  the  unwary.  That  he  may  the 
more  readily  deceive  the  people  of  God,  he  appears  to 
them  in  the  garb  of  religion.  "  Satan  himself  is 
transformed  into  an  angel  of  light."  In  consequence 
of  his  cunning  and  craft,  he  is  called  the  serpent.* 
He  is  also  represented  as  deceiving  the  nations. f 
Hence  we  are  cautioned  against  the  loiles  of  the 
devil.  J 

5.  He  is  a  liar.  The  first  thing  recorded  of  him  is 
the  lie  which  he  told  our  first  parents,  to  persuade 
them  to  disobey  God.  Hence  our  Saviour  calls  him 
a  "  liar  from  the  beginning."^ 

*Gen.  3:  ;  Isa.  27: 1 ;  Rev.  12:  9.     t  Hev.  20:  8. 
:£ph.6:ll.  §JohQ8:^. 


HE    IS    3LlLICI0rs.       HIS    DE\1CES.  79 

6.  He  is  malicious.  As  Satan  is  the  enemy  of  God, 
80  he  hates  everythino^  that  is  good.  He  is  contin- 
ually bent  on  mischief.  If  his  power  were  not 
restrained,  he  would  introduce  general  disorder,  an- 
anchy  and  confusion,  into  the  government  of  God. 
He  loves  to  ruin  immortal  souls  :  and  he  takes  delight 
in  vexing  the  people  of  God.  Hence  he  is  is  called 
Destroyer  *  Adversary,  Accuser,  Tormentor,  and  Mur- 
der er.\ 

Now,  since  we  are  beset  by  an  adversary  of  such 
knowledge  and  power,  so  sly  and  artful,  so  false,  and 
so  malicious,  it  becomes  us  to  be  well  acquainted 
with  all  his  arts,  that  we  maybe  on  our  guard  against 
them.  The  apostle  Paul  says,  "  For  we  are  not 
ignorant  of  his  devices."  0,  that  every  Christian 
could  say  so !  How  many  sad  falls  would  be  pre- 
vented !  I  will  mention  a  few  of  the  devices  of 
Satan,  which  are  manifest  both  from  the  Holy  Scrip- 
tures, and  from  the  experience  of  eminent  saints  who 
have  been  enabled  to  detect  and  distinguish  his  secret 
workings  in  their  own  hearts.  It  is  the  opinion  of 
some  great  and  good  men,  that  the  devil  can  suggest 
thoughts  to  our  nainds  only  through  the  imagination. 
This  is  that  faculty  of  the  mind  by  which  it  forms 
ideas  of  things  communicated  to  it  through  the  senses. 
Thus,  when  you  see,  hear,  feel,  taste,  or  smell  any- 
thing, the  image  of  the  thing  is  impressed  upon  the 
mind  by  the  imagination.  It  also  brings  to  our  recol- 
lection these  images,  when  they  are  not  present.  It 
is  thought  to  be  only  by  impressing  these  images  upon 
the  imagination,  that  he  can  operate  upon  our  souls. 
Hence,  we  may  account  for  the  strange  manner  in 
which  our  minds  are  led  off  from  the  contemplation  of 
divine  things,  by  a  singular  train  of  thought,  intro- 
duced to  the  mind  by  the  impression  of  some  sensible 
object  upon  the  imagination.  This  object  brings  some 
other  one  like  it  to  our  recollection,  and  that  again 


*  Abaddon  signifies  destroyer. 

tRev.  9:  11;    1  Pet,  5:  S;   Rev.  12:  10;    Matt.  IS:^;   Joha 
8:  i4. 


60 


DEVICES    OF   SATAN- 


brings  another,  until  we  wander  entirely  from  the 
Bubject  before  us,  and  find  our  minds  lost  in  a  maze 
of  intellectual  trifling. 

Satan  adapts  his  temptations  to  our  peculiar  tem- 
pers and  circumstances.  In  youth,  he  allures  us  by 
pleasure,  and  bright  hopes  of  worldly  prosperity.  In 
manhood,  he  seeks  to  bury  up  our  hearts  in  the  cares 
of  life.  In  old  age,  he  persuades  to  the  indulgence  of 
self-will  and  obstinacy.  In  prosperity,  he  puffs  up 
the  heart  with  pride,  and  persuades  to  self-confidence 
and  forgetfulness  of  God.  In  poverty  and  affliction, 
he  excites  feelings  of  discontent,  distrust,  and  re- 
pining. If  we  are  of  a  melancholy  temperament,  he 
seeks  to  sour  our  tempers,  and  promote  habitual  sul- 
lenness  and  despondency.  If  naturally  cheerful,  he 
prompts  to  the  indulgence  of  levity.  In  private  de- 
votion, he  stands  between  us  and  God,  prevents  us 
from  realizing  his  presence,  and  seeks  to  distract  our 
minds,  and  drive  us  from  the  throne  of  grace.  In 
public  worship,  he  disturbs  our  minds  by  wandering 
thoughts  and  foolish  imaginations.  When  we  have 
enjoyed  any  happy  manifestations  of  God's  presence, 
any  precious  tokens  of  his  love,  then  he  stirs  up  the 
pride  of  our  hearts,  and  leads  us  to  trust  in  our  own 
goodness,  and  forget  the  Rock  of  our  salvation. 
Even  our  deepest  humiliations  he  makes  the  occasion 
of  spiritual  pride.  Thus  we  fall  into  darkness,  and 
thrust  ourselves  through  with  many  sorrows.  If  we 
have  performed  any  extraordinary  acts  of  self-denial, 
or  of  Christian  beneficence,  he  stirs  up  in  our  hearts  a 
vain-glorious  spirit.  If  we  have  overcome  any  of  the 
corruptions  of  our  hearts,  or  any  temptation,  he  ex- 
cites a  secret  feeling  of  self-satisfaction  and  self-com- 
placency. He  puts  on  the  mask  of  religion.  Often, 
during  the  solemn  hours  of  public  wotship,  he  be- 
guiles our  hearts  with  some  scheme  for  doing  good ; 
taking  care,  however,  that  self  be  uppermost  in  it. 
When  we  are  in  a  bad  frame,  he  stirs  up  the  unholy 
tempers  of  our  hearts,  and  leads  us  to   indUge  in 


COUNTERFEIT    GRACES.  81 

peevishness,  moroseness,  harshness,  and  anger,  or  in 
levity  and  unseemly  mirth. 

There  is  no  Christian  grace  which  Satan  cannot 
counterfeit.  He  cares  not  how  much  religious  feeling 
we  have,  or  how  many  good  deeds  we  perform,  if  he 
can  but  keep  impure  and  selfish  motives  at  the  bot- 
tom. There  is  great  danger,  therefore,  in  trusting  to 
impulses,  or  sudden  impressions  of  any  kind.  Such 
impressions  may  be  from  the  Spirit  of  God  ;  but  they 
may  also  be  from  Satan.  The  fact  that  your  religious 
feelings  are  not  produced  by  yourself,  but  that  they 
arise  in  your  mind  in  a  manner  for  which  you  cannot 
account,  is  no  evidence,  either  that  they  come  from 
the  Spirit  of  God,  or  that  they  do  not.  There  are 
many  false  spirits,  which  are  very  busy  with  people's 
hearts.  As  before  remarked,  Satan  sometimes  ap- 
pears to  us  like  an  angel  of  light.  He  is  often  the 
author  of  false  comforts  and  joys,  very  much  like 
those  produced  by  the  Holy  Spirit.  We  are,  there- 
fore, directed  to  "  try  the  spirits,  whether  they  be  of 
God."  Nor  is  it  certain  that  religious  feelings  are 
holy  and  spiritual  because  they  come  with  texts  of 
Scripture,  brought  to  the  mind  in  a  remarkable  man- 
ner. If  the  feeling  is  produced  by  the  truth  contained 
in  the  Scripture  so  brought  to  the  mind,  and  is,  in  its 
nature,  agreeable  to  the  word  of  God,  it  may  be  a 
spiritual  and  holy  affection.  But  if  it  arises  from  the  ap- 
plication of  the  Scripture  to  your  own  case,  on  account 
of  its  being  so  brought  to  your  mind,  you  may  be  sure 
it  is  a  delusion  of  the  devil.  He  has  power  to  bring 
Scripture  to  your  mind  when  he  pleases,  and  he  can 
apply  it  with  dexterity,  as  you  see  in  his  temptations 
of  the  blessed  Saviour.  Our  own  hearts  are  exceed- 
ingly deceitful  ;  and  our  indwelling  corruptions  will 
gladly  unite  with  him  in  bringing  false  peace  and 
comfort  to  our  souls.  Satan,  no  doubt,  often  brings 
the  most  sweet  and  precious  promises  of  God  to  the 
minds  of  those  he  wishes  to  deceive  as  to  their  own 
good  estate.  But  we  must  be  satisfied  that  the 
promises  belong  to  us,  before  we  take  them  to  our- 


82  FALSE    PEACE.       THE    HEART. 

selves.  We  have  "  a  more  sure  word  of  prophecy," 
by  which  we  are  to  try  every  impulse,  feeling,  and 
impression,  produced  upon  our  minds.  Anything 
which  does  not  agree  with  the  written  word  of  God 
does  not  come  from  him,  for  he  "  cannot  deny  him- 
self." 

Satan  manages  temptation  with  the  greatest  subtle- 
ty. He  asks  so  little  at  first,  that,  unless  our  con- 
sciences are  very  tender,  we  do  not  suspect  him.  If 
he  can  persuade  us  to  parley,  he  perhaps  leaves  us  for 
a  while,  and  returns  again,  with  a  fresh  and  more 
vigorous  attack.  He  is  exceedingly  persevering  ;  and, 
if  he  can  persuade  us  to  give  place  to  him  at  all,  he  is 
sure  to  overcome  us  at  last. 

We  are  also  liable  to  temptation  from  the  world 
without,  and  from  the  corruptions  of  our  own  hearts 
within.  "  They  that  will  be  rich  fall  into  temptation 
and  a  snare."  The  riches,  honors,  pleasures,  and 
fashions,  of  this  world,  are  great  enemies  to  serious 
piety.  "  Every  man  is  tempted  when  he  is  drawn 
away  of  his  own  lusts  and  enticed."  Remaining  cor- 
ruption is  the  sorest  evil  that  besets  the  Christian. 
The  temptations  of  Satan  alone  would  be  light,  in 
comparison  with  the  inward  conflict  he  is  compelled 
to  maintain  against  the  lusts  of  his  own  heart.  But 
the  devil  makes  use  of  both  these  sources  of  tempta- 
tion to  accomplish  his  ends.  The  former  he  uses  as 
outward  enticements,  and  the  latter  act  as  traitors 
within.  Thus  you  may  generally  find  a  secret  alli- 
ance between  the  arch  deceiver  and  the  corruptions 
of  your  own  heart.  It  is  not  sin  to  be  tempted  ;  but 
it  is  sin  to  give  place  to  temptation.  "  Neither  give 
place  to  the  devil." 

The  heart  is  very  properly  compared  to  a  castle  or 
fort.  Before  conversion  it  is  in  the  possession  of  the 
great  enemy  of  souls,  who  has  fortified  himself  there, 
and  secured  the  allegiance  of  all  our  moral  powers. 
But  when  Jesus  enters  in,  he  "  binds  the  strong  man 
armed,"  and  takes  possession  of  the  heart  himself. 
Yet  Satan,  though  in  a  measure  bound,  loses  no  op- 


WATCH.  83 


portunity  to  attempt  regaining  his  lost  dominion. 
Hence  we  are  directed  to  "  keep  the  heart  ucith  all 
diligence^  Now  we  know  how  a  castle,  fort,  or  city, 
is  kept  in  time  of  war.  The  first  thing  done  is  to  set 
a  watch,  whose  business  is  to  keep  constantly  on  the 
look  out,  this  way  and  that  way,  to  see  that  no  enemy 
is  approaching  from  without,  and  no  traitor  is  lurking 
within.  Hence  we  are  so  frequently  exhorted  to 
watch.  "  Watch  and  pray,  that  ye  enter  not  into 
temptation."  "Take  heed,  watch  and  pray;  for  ye 
know  not  when  the  time  is."  "  And  what  I  say  unto 
you,  I  say  unto  all.  Watch."  "  Watch  ye,  stand 
fast  in  the  faith,  quit  you  like  men,  be  strong." 
"  Continue  in  prayer,  and  watch  in  the  same,  with 
thanksgiving."  "Praying  always,  with  all  prayer 
and  supplication  in  the  Spirit,  and  icatching  thereunto 
with  all  perseverance."  "  Let  us  watch  and  be 
sober."  "  Watch  then  in  all  things.'''  Watch  unto 
prayer."  "  Blessed  is  he  that  ivatcheth,  and  keepeth 
his  garments,  lest  he  walk  naked,  and  they  see  hia 
shame."  "  Set  a  watch,  O  Lord,  before  my  mouth  ; 
keep  the  door  of  my  lips."  If  we  were  in  a  house 
surrounded  by  a  band  of  robbers,  and  especially  if  we 
knew  there  were  persons  in  it  who  held  a  secret  cor- 
respondence with  them,  we  should  be  continually  on 
our  guard.  Every  moment  we  should  be  icatching^ 
both  within  and  without.  But  such  is  the  state  of  our 
hearts.  Surely,  no  ordinary  danger  would  have  called 
forth  from  our  Lord  and  his  apostles  such  repeated 
warnings.  AVe  are  directed  to  watch  in  all  things. 
Keep  a  continual  guard  over  your  own  heart,  and 
over  every  word  and  action  of  your  life.  But  there 
are  particular  seasons  when  we  should  set  a  double 
watch. 

1.  We  are  directed  to  watch  unto  prayer.  When 
you  approach  the  mercy  seat,  watch  against  a  careless 
spirit.  Suffer  not  your  mind  to  be  drawn  away  by 
anything,  however  good  and  important  in  itself,  from 
the  jbject  before  you.  If  the  adversary  can  divert 
your  mind  on  the  way  to  that  consecrated  place,  he 


84  SPECIAL    WATCHFULNESS. 

will  be  almost  sure  to  drive  you  away  from  it  without 
a  blessing. 

2.  We  are  required  to  watch  not  only  unto  but  in 
prayer.  Satan  is  never  more  busy  with  Christians 
than  when  he  sees  them  on  their  knees.  He  well 
knows  the  power  of  prayer  ;  and  this  makes  him 
tremble. 

"  Satan  trembles  when  he  sees 
The  weakest  saint  upon  his  knees." 

Yon  should,  therefore,  with  the  most  untiring  vigi- 
lance, watch  in  prayer  against  all  wandering  thoughts 
and  distraction  of  mind.  You  will  often  experience, 
on  such  occasions,  a  sudden  and  vivid  impression  upon 
your  mind  of  something  entirely  foreign  from  what  is 
before  you.  This  is  no  doubt  the  temptation  of  Satan. 
If  you  are  sufficiently  upon  your  watch,  you  can  ban- 
ish it,  without  diverting  your  thoughts  or  feelings 
from  the  subject  of  your  prayer,  and  proceed  as 
though  nothing  had  happened.  But,  if  the  adversary 
succeeds  in  keeping  these  wild  imaginations  in  view, 
so  that  you  cannot  proceed  without  distraction,  turn 
and  beseech  God  to  give  you  help  against  his  wiles. 
You  have  the  promise,  that  if  you  resist  the  devil  he 
will  flee  from  you.  These  remarks  apply  both  to 
secret  prayer  and  public  worship. 

3.  We  have  need  of  special  watchfulness  when  we 
have  experienced  any  comfortable  manifestations  of 
God's  presence.  It  is  then  that  Satan  tempts  us  to 
consider  the  conflict  over,  and  relax  our  diligence.  If 
we  give  way  to  him,  we  shall  bring  leanness  upon 
our  souls 

4.  We  have  need  of  double  watchfulness  when 
gloom  and  despondency  come  over  our  souls ;  for 
then  the  adversary  seeks  to  stir  up  all  the  perverse 
passions  of  the  heart. 

5.  Watch,  also,  when  you  feel  remarkably  cheer- 
ful.    Satan  will  then,  if  possible,  persuade  you  to 


WATCH    THE    TO^•GUE.  85 

indulge  in  levity,  to  the  wounding  of  your  soul,  and 
the  dishonor  of  religion. 

6.  We  have  need  of  special  watchfulness  in  pros- 
perity, that  we  forget  not  God  ;  and  in  adversiiy,  that 
we  murmur  not  at  his  dealings  with  us. 

7.  Set  a  watch  over  your  tongue,  especially  in  the 
presence  of  the  unconverted.  "  The  tongue  is  a  fire, 
a  world  of  iniquity."  David  says,  "  I  will  keep  my 
mouth  with  a  bridle,  while  the  wicked  is  before  me." 
I  do  not  mean  that  you  should  ever  engage  in  any 
sinful  conversation  in  the  presence  of  Christians.  I 
know  some  professors  of  religion  will  indulge  in 
senseless  garrulity  among  themselves,  and  put  on  an 
air  of  seriousness  and  solemnity  before  those  whom 
they  regard  as  unconverted.  This  they  pretend  to  do 
for  the  honor  of  Christ.  But  Christ  says,  "  Out  of 
the  abundance  of  the  heart  the  mouth  speaketh." 
God  hates  lip  service.  However,  in  the  company  of 
sinners  and  formal  professors  we  are  peculiarly  ex- 
posed to  temptation,  and  have  need  therefore  to  set  a 
double  guard  upon  our  lips.  A  single  unguarded  ex- 
pression from  a  Christian  may  do  great  injury  to  an 
unconverted  soul. 

8.  ^Yatch  over  your  heart  when  engaged  in  doing 
good  to  others.  It  is  then  that  Satan  seeks  to  stir  up 
pride  and  vain-glory. 

9.  Set  a  double  watch  over  your  easily  besetting 
sin.  "  Let  us  lay  aside  every  weight,  and  the  sin 
which  doth  so  easily  beset  us."  ]\Tost  persons  have 
some  constitutional  sin,  which  easily  besets  them. 
Satan  takes  the  advantage  of  this  infirmity,  to  bring 
us  into  difficulty. 

10.  Finally,  keep  a  constant  watch  over  the  imag- 
mation.  Since  this  is  the  medium  through  which 
temptation  comes,  never  suffer  your  fancy  to  rove 
without  control.  If  you  mortify  this  faculty  of  the 
soul,  it  may  be  a  great  assistance  to  your  devotion. 
But,  if  you  l^t  it  run  at  random,  you  will  be  led  cap- 
tive by  Satan  at  his  will.     Strive,  then,  after  a  sancti- 

8 


SELF-DENIAL. 


fied  imagination,  that  you  may  make  every  power  of 
your  soul  subservient  to  the  glory  of  God. 

Your  affectionate  Brother. 


LETTER    VII. 

Self-Denial. 

"  If  any  man  will  come  after  me,  let  him  deny  himself,  and  take 
up  his  cross  daily,  and  follow  me."  — Luke  9  :  23. 

My  dear  Sister, 

The  duty  of  self-denial  arises  from  the  unnaturaJ 
relation  which  sin  has  created  between  us  and  God. 
The  first  act  of  disobedience  committed  by  man  was 
a  setting  up  of  himself  in  opposition  to  God.  It  was 
a  declaration  that  he  would  regard  his  own  will  in 
preference  to  the  will  of  his  Creator.  Self  became 
the  supreme  or  chief  object  of  his  affections.  And 
this  is  the  case  with  all  unregenerate  persons.  Their 
own  happiness  is  the  object  of  their  highest  wishes. 
They  pursue  their  own  selfish  interests  with  their 
whole  hearts.  When  anything  occurs,  the  first  ques- 
tion which  arises  in  their  minds  is,  "  How  will  this 
affect  me?"  It  is  true,  they  may  often  exercise  a 
kind  of  generosity  towards  others.  But,  if  their  mo- 
tives were  scanned,  it  would  appear  that  self-gratifi- 
cation is  at  the  bottom  of  it.  The  correctness  of  these 
assertions,  no  one  will  doubt,  who  is  acquainted  with 
his  own  heart.  All  unconverted  persons  live  for 
themselves.  They  see  no  higher  object  of  action  than 
the  promotion  of  their  own  individual  interests.  The 
duty  in  question  consists  in  the  denial  of  this  disposi- 
tion. And  a  moment's  attention  will  show  that  noth- 
ing can  be  more  reasonable.  No  individual  has  a  right 
to  attach  to  himself  any  more  iraportaiiOQ  than  properly 


SELFISHNESS.  87 


belongs  to  the  station  he  occupies  in  the  grand  scale 
of  being,  of  which  God  is  the  centre.  It  is  by  this 
station  that  his  value  is  known.  If  he  thinks  himself 
of  more  consequence  than  the  place  he  occupies  will 
give  him,  it  leads  him  to  seek  a  higher  station.  This 
is  pride.  It  is  setting  up  the  wisdom  of  the  creature 
in  opposition  to  that  of  the  Creator.  This  was  prob- 
ably the  origin  of  the  first  act  of  disobedience.  Satan 
thought  himself  entitled  to  a  higher  station  in  the 
scale  of  being  than  God  gave  him;  therefore,  he 
rebelled  against  the  government  of  the  Most  Hi^^h 
This  act  of  rebellion  was  nothing  more  than  setting 
up  his  own  selfish  interests  against  the  interests  of  the 
universe.  And  what  would  be  the  consequence,  if 
this  selfish  principle  were  carried  out  in  the  material 
universe  1  Take,  for  example,  our  own  planetary  sys- 
tem. If  every  planet  should  set  up  an  interest  sepa- 
rate from  the  whole,  would  they  move  on  with  such 
beautiful  harmony  ■  No  ;  every  one  would  seek  to  be 
a  sun.  They  would  all  rush  towards  the  common 
centre,  and  universal  confusion  would  follow.  God  is 
the  sun  and  centre  of  the  moral  universe,  and  the  set- 
ting up  of  private  individual  interests  as  supreme 
objects  of  pursuit,  if  permitted  to  take  their  course, 
would  produce  the  same  general  confusion.  This  it 
has  done,  so  far  as  it  has  prevailed.  Its  tendency  is  to 
create  a  universal  contention  among  inferior  beings  for 
the  throne  of  the  universe,  which  belongs  to  God 
alone.  But,  the  interests  of  God,  if  1  may  be  allowed 
the  expression,  are  identified  with  the  highest  good  of 
his  intelligent  creation.  Hence  we  see  the  perfect 
reasonableness  of  the  first  commandment,  "Thou 
shalt  have  no  other  gods  before  me."  There  can  be 
no  selfishness  in  this,  because  the  best  interests  of  the 
universe  require  it.  But,  by  pursuing  our  own  selfish 
interests  as  the  chief  good,  we  make  a  god  oiself. 

The  religion  of  Jesus  Christ  strikes  at  the  root  of 
this  selfish  principle.  The  very  first  act  of  the  new- 
born soul  is  a  renunciation  or  giving  up  of  self —  the 
surrender  of  the  whole  soul  to  God.     The  entire  dedi- 


88  SELF-DENIAL   ESSENTIAL. 

cation  which  the  Christian  makes  of  himself — soul, 
body  and  property  —  to  the  Lord,  implies  that  he  will 
no  longer  live  to  himself,  but  to  God.  "  Present  your 
bodies,  a  living  sacrifice,  holy  and  acceptable  unto 
God."  "  For  none  of  us  liveth  to  himself."  "  They 
which  live,  should  not  henceforth  live  unto  themselves, 
but  unto  him  which  died  for  them  and  rose  again." 
"  Whether  therefore  ye  eat  or  drink,  or  whatsoever  ye 
do,  do  all  to  the  glory  of  God.''^  Self-denial  is,  then, 
an  entire  surrender  of  our  own  wills  to  the  will  of 
God.  It  is  an  adoption  of  the  revealed  will  of  God  as 
the  rule  of  duty  ;  and  a  steadfast,  determined,  and 
persevering  denial  of  every  selfish  gratification  which 
comes  between  us  and  duty.  It  is  a  seeking  of  the 
glory  of  God  and  the  good  of  our  fellow-creatures,  as 
the  highest  object  of  pursuit.  In  short,  it  is  to  "  love 
the  Lord  our  God  with  all  our  heart,  soul,  might, 
mind  and  strength,  and  our  neighbor  as  ourselves." 

By  carrying  out  this  principle,  in  its  application  to 
the  feelings,  desires,  and  motives  of  the  heart,  and 
the  actions  of  the  life,  we  learn  the  practical  duty  of 
self-denial.  This  is  a  very  important  matter  ;  for  the 
Scriptures  most  fully  and  clearly  cut  off  all  hope  for 
such  as  are  destitute  of  the  true  spirit  of  self-denial. 
Let  us  hear  what  our  blessed  Lord  and  Master  says 
upon  this  subject.  "  He  that  loveth  father  or  mother 
more  than  me,  is  not  worthy  of  me  ;  and  he  that  lov- 
eth son  or  daughter  more  than  me,  is  not  worthy  of 
me."  "  If  any  man  will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross  and  follow  me.  For, 
whosoever  will  save  his  life  shall  lose  it ;  and  whoso- 
ever will  lose  his  life  for  my  sake  shall  find  it."  "If 
any  man  come  to  me,  and  hate  not  his  father  and 
mother,  and  wife  and  children,  and  brethren  and  sisters, 
yea,  and  his  own  life  also,  he  cannot  be  my  disciple.''^ 
"He  that  loveth  his  life,  shall  lose  it;  and  he  that 
hateth  his  life  in  this  world  shall  keep  it  unto  life  eter- 
nal." "  If  thy  right  eye  offend  thee,  (or  cause  thee 
to  offend,)  pluck  it  out  and  cast  it  from  thee."  We 
must  follow  Christ.     Here  we  are  taught  that,  unless 


FOLLOW   CHRIST.  89 


we  put  away  all  self-seekins",  and  willingly  surrender 
the  dearest  objects  of  our  affections  on  earth,  yea,  and 
our  own  lives  also,  if  need  be,  we  have  no  claim  to  the 
character  of  disciples  of  Christ.  The  glory  of  God 
and  the  general  good  must  be  our  ruling  principle  of 
action  ;  and  we  must  not  gratify  ourselves  in  opposi- 
tion to  the  will  of  God,  or  the  interest  of  our  fellow- 
beings.  Every  action  must  be  brought  to  this  test. 
Here  is  heart-work  and  life-work.  Self  must  be  de- 
nied in  all  our  spiritual  feelings,  and  in  all  our  devo- 
tions, or  they  will  be  abominable  in  the  sight  of  God. 
Here  is  work  for  self-examination.  Every  exercise  of 
our  minds  should  be  tried  by  this  standard.  Again; 
we  must  deny  self  in  all  our  conduct.  And  here  we 
have  the  examples  of  many  holy  men,  recorded  in 
Scripture,  with  a  host  of  martyrs  and  missionaries,  but 
especially  of  our  Lord  himself,  to  show  what  influence 
the  true  spirit  of  self-denial  exerts  upon  the  Christian 
life.  In  the  passage  quoted  above,  our  Lord  expressly 
declares  that,  in  order  to  be  his  disciples,  we  TansX.  fol- 
low him.  And  how  can  this  be  done,  but  by  imitating 
his  example?  He  was  willing  to  make  sacrifices  for 
the  good  of  others.  He  led  a  life  of  toil,  hardship, 
and  suffering,  and  gave  up  his  own  life,  to  save  sin- 
ners. His  immediate  disciples  did  the  same.  They 
submitted  to  ignominy,  reproach,  suffering,  and  death 
itself,  for  the  sake  of  promoting  the  glory  of  God,  in 
the  salvation  of  men.  Cultivate,  then,  this  spirit. 
Prefer  the  glory  of  God  to  everything  else.  Prefer 
the  general  good  to  your  own  private  interest.  Be 
willing  to  make  personal  sacrifices  for  the  benefit  of 
others.  Carry  this  principle  out  in  all  your  intercourse 
with  others,  and  it  will  greatly  increase  your  useful- 
ness. It  will  also  really  promote  your  own  interest 
and  happiness.  There  is  nothing  which  renders  a 
person  so  amiable  and  lovely,  in  the  sight  of  others,  as 
disinterested  benevolence.  Think  no  sacrifice  too 
great  to  make,  no  hardship  too  painful  to  endure,  if 
you  can  be  the  means  of  benefiting  perishing  souls. 
Kemember,  it  was  for  this  that  Jesus  gave  up  his  life ; 
8* 


90  SELF-DENIAL   NOT    OUTWARD. 

and  he  requires  you  to  be  ready  to  give  up  everything 
you  have,  and  even  life  itself,  if  the  same  cause  shall 
require  it. 

But  let  me  caution  you  against  placing  self-denial 
chiefly  in  outward  things.  We  are  not  required  to 
relinquish  any  of  the  comforts  and  enjoyments  of  this 
life,  except  when  they  come  in  competition  with  our 
duty  to  God  and  our  fellow-creatures.  "  Every  crea- 
ture of  God  is  good,  and  nothing  to  be  refused,  if  it 
be  received  with  thanksgiving  ;"  and  godliness  has 
the  promise  of  this  life  as  well  as  of  that  which  is  to 
come.  The  religion  of  some  people  seems  to  consist 
chiefly  in  denying  themselves  of  lawful  enjoyments  ; 
and  you  will  find  them  very  severe  and  censorious 
towards  others,  for  partaking  freely  and  thankfully  of 
the  bounties  of  God's  providence.  This,  however,  is 
but  a  species  of  self-righteous  mockery,  characterized 
by  Paul  as  a  voluntary  humility.  Instead  of  being 
self-denial,  it  is  the  gratification  of  self  in  maintaining 
an  appearance  of  external  sanctity.  It  may,  how^ever, 
be  not  only  proper,  but  obligatory  upon  us,  to  sacri- 
fice these  lawful  enjoyments,  when  we  may  thereby 
promote  the  interests  of  Christ's  kingdom  ;  which 
requires  the  exercise  of  a  self-sacrificing  spirit. 

Your  affectionate  Brother. 


LETTER    VIII. 

Public  and  Social  Worship,  and  Sabbath  Employments. 

"Not  forsaking  the  assembling  of  ourselves  together."  —  Has. 
10:  25. 

"  It  is  lawful  to  do  well  on  the  Sabbath  days."  —  Matt.  12 :  12. 

"  Call  the  Sabbath  a  delight,  the  holy  of  the  Lord,  honorable,"  — 
"  honor  him,  not  domg  thine  own  ways,  nor  finding  thine  own  pleas- 
ure, nor  speaking  thine  own  words."  —  Isa.  53 :  13. 


My  dear  Sister, 


The  duty  of  public  worship  is  clearly  taught  in 
the  Holy  Scriptures  :  1.  From  the  appointment  of  ona 


DUTY    OF    PUBLIC    WORSHIP.  91 

day  in  seven,  to  be  set  apart  exclusively  for  the  ser- 
vice of  God,  we  may  argue  the  propriety  of  assem- 
bling together,  to  acknowledge  and  worship  him  in  a 
social  capacity.  God  has  made  us  social  beings  ;  and 
all  the  institutions  of  his  appointment  contemplate  us 
as  such.  The  public  worship  of  the  Sabbath  is  pre- 
eminently calculated  to  cultivate  the  social  principle 
of  our  nature.  It  brings  people  of  the  same  commu- 
nity regularly  together,  every  week,  for  the  same  gen- 
eral purpose.  In  the  house  of  God  all  meet  upon  a 
level. 

2.  If  we  look  forward  from  the  institution  of  the 
Sabbath  to  the  organization  of  the  Jewish  church,  we 
find  that  God  did  actually  establish  a  regular  system 
of  public  worship.  An  order  of  men  was  instituted 
whose  special  business  was  to  conduct  the  public  wor- 
ship of  God.  After  the  return  of  the  Jews  from  cap- 
tivity, social  meetings,  held  every  Sabbath,  for  public 
religious  worship,  became  common  all  over  the  land. 
They  were  called  synagogues  *  Although  we  have 
no  particular  account  of  the  divine  origin  of  these  as- 
semblies, yet  they  were  sanctioned  by  the  presence  of 
Christ,  who  often  took  part  in  the  public  exercises. 

Under  the  gospel  dispensation,  the  plan  of  syna- 
gogue worship  is  continued,  with  such  modifications 
as  suit  it  to  the  clearer  and  more  complete  develop- 
ment of  God's  gracious  designs  towards  sinful  rnen. 
A  new  order  of  men  has  been  instituted,  to  conduct 
public  worship  and  teach  the  people.  As  religion 
consists  very  much  in  the  exercise  of  holy  affections, 
God  has  appointed  the  preaching  of  the  Word  as  a 
suitable  means  for  stirring  up  these  affections.  Our 
desires  are  called  forth,  our  love  excited,  our  delight 
increased,  and  our  zeal  inflamed,  by  a  faithful,  earnest, 
and  feeling  representation  of  the  most  common  and 
familiar  truths  of  the  Bible,  from  the  pulpit.     It  is 


*The  term  synagogue  was  applied  both  to  the  place  of  meeting 
and  to  llie  congregation  assembling  for  public  worship,  as  the  term 
church  is  now  used. 


92  EXAMPLES    OF    HOLY    BIEN. 

evident,  then,  that  the  private  reading  of  the  best 
books,  though  highly  useful,  cannot  answer  the  end 
and  design  of  public  worship. 

3.  The  duty  of  public  worship  may  be  inferred 
from  the  fitness  and  propriety  of  a  public  acknowl- 
edgment of  God,  by  a  community,  in  their  social 
capacity. 

4.  This  duty  is  enforced  by  the  example  of  holy 
men  of  old  ;  but  especially  of  Christ  and  his  apostles. 
David  took  great  delight  in  the  public  worship  of 
God's  house.  "  I\Iy  soul  thirsteth  for  thee  ;  my  flesh 
longeth  for  thee  in  a  dry  and  thirsty  land,  where  no 
water  is,  to  see  thy  power  and  glory,  so  as  I  have  seen 
thee  in  the  sanctuari/."  "  I  tcent  into  the  sanctuary  of 
God;  then  understood  I  their  end."  "Lord,  I  have 
loved  the  habitation  of  thy  house^  and  the  place  where 
thine  honor  dwelleth."  "7  went  ivith  them  to  the 
house  of  God,  with  the  voice  of  joy  and  praise,  with 
a  multitude  that  kept  holy  day."  *' We  took  sweet 
counsel  together,  and  walked  to  the  house  of  God  in 
company. ^^  "  I  will  dwell  in  the  house  of  the  Lord 
forever."  "One  thing  have  I  desired  of  the  Lord, 
that  will  I  seek  after  ;  that  I  may  dwell  in  the  house  of 
the  Lord  all  the  days  of  my  life,  to  behold  the  beauty 
of  the  Lord,  and  to  inquire  in  his  temple."  Such  were 
the  feelings  of  the  man  who  has  expressed,  in  strains 
of  sweetest  melody,  the  experience  of  Christians  in  all 
ages.  Delight  in  the  worship  of  God's  house  may 
be  regarded  as  one  of  the  tokens  of  the  new  birth.  If 
you  are  destitute  of  this  feeling,  you  have  reason  to 
form  sad  conclusions  respecting  the  foundation  of  your 
hopes.  But,  the  example  of  Jesus  is  very  clear  on 
this  point.  "And  he  came  to  Nazareth,  where  he 
had  been  brought  up,  and,  as  his  custom  was,  he  went 
into  the  synagogue  on  the  Sabbath  day,  and  stood  up 
for  to  read."  From  this  it  appears  that  Jesus,  even 
before  entering  upon  his  ministry,  was  in  the  habit  of 
attending  regularly  upon  the  public  worship  of  God 
in  the  synagogue  of  Nazareth,  where  he  had  been 
brought  up.     This  was  the  first  time  he  had  been 


EXA-AIPLE    OF    CHRIST.       C0XCLUSI0X3.  93 

there,  after  the  comtnencement  of  his  ministry  ;  yet  he 
went  into  the  synagogue  on  the  Sabbath  day,  as  his 
custom  icas ;  evidently  showing  that  he  had  always 
been  in  the  habit  of  doing  so.  Again  ;  after  the  cru- 
cifixion of  our  Lord,  we  find  the  disciples  regularly 
assembling  together  upon  the  Jiist  day  of  the  week, 
which  is  the  Christian  Sabbath.  And  Jesus  himself 
honored  these  assemblies  by  his  presence,  after  his 
resurrection.  That  this  practice  continued  to  be  ob- 
served by  the  churches  founded  by  the  apostles,  is 
evident,  from  the  frequent  allusions  to  it  in  the  Acts, 
and  in  the  writings  of  Paul.  Paul  preached  at  Mace- 
donia upon  the  first  day  of  the  week,  when  the  disci- 
ples came  together  to  break  bread.  In  the  sixteenth 
chapter  of  his  first  epistle  to  the  Corinthians,  he  gives 
directions  for  taking  up  collections  for  the  poor  saints 
on  the  first  day  of  the  week;  which  evidently  means 
the  time  when  they  were  in  the  habit  of  meeting  for 
public  worship.  And  in  the  eleventh  chapter  of  the 
same  epistle,  he  tells  them  how  to  regulate  their  con- 
duct when  they  ''-come  together  in  the  church^ 
Again  ;  he  exhorts  the  Hebrews  "  not  to  forsake  the 
assembling  of  themselves  together.''''  From  all  these 
passages,  I  think  the  inference  is  plain,  that,  under 
the  direction  of  the  apostles,  the  public  worship  of 
God,  upon  the  Sabbath,  was  observed  in  the  primitive 
churches.  And  this  is  confirmed  by  the  fact,  that  the 
same  practice  has  since  been  uniformly  observed  by 
the  church  in  all  ages. 

From  the  foregoing  arguments  I  draw  the  following 
conclusions  :  1.  It  is  the  imperative  duty  of  every 
person  to  attend  regularly  upon  the  public  worship  of 
God,  unless  prevented  by  circumstances  beyond  his 
control.  God  has  appointed  public  worship,  consist- 
insf  of  devotional  exercises  and  the  preaching  of  his 
Word,  as  the  principal  means  of  grace,  for  edifying 
his  people,  and  bringing  lost  sinners  to  himself.  We 
cannot,  therefore,  excuse  ourselves  for  not  waiting 
upon  these  means  ;  nor  can  we  expect  the  blessing  of 


94         SIN    OF   NEGLECTING   PUBLIC    WORSHIP. 

God  upon  any  others  which  we  may  substitute  in  their 
place. 

2.  This  duty  remains  the  same,  even  under  the 
ministry  of  a  cold  and  formal  pastor,  provided  he 
preaches  the  essential  doctrines  of  the  gospel.  If  he 
denies  any  of  these,  his  church  becomes  the  synagogue 
of  Satan,  and  therefore  no  place  for  the  child  of  God. 
This  conclusion  is  drawn  from  the  practice  of  Christ 
himself.  He  attended  habitually  upon  the  regularly 
constituted  public  worship  of  the  Jews,  although  there 
appears  to  have  been  scarce  any  signs  of  spiritual 
worship  among  them.  The  Scriptures  were  read  — 
the  truth  was  declared  ;  yet  all  was  cold  formality  —  a 
mere  shell  of  outside  worship. 

3.  No  person,  who  neglects  public  worship  upon 
the  Sabbath,  when  it  is  in  his  power  to  attend,  can 
expect  a  blessing  upon  his  soul.  When  preaching 
is  of  an  ordinary  character,  and  not  very  full  of  in- 
struction, or  when  the  manner  of  the  preacher  is  disa- 
greeable, people  are  frequently  tempted  to  think  they 
can  improve  their  time  better  at  home,  in  reading, 
meditation,  and  prayer.  But  this  is  a  very  great  mis- 
take, unless  they  can  spend  the  Sabbath  profitably 
without  the  presence  of  God.  If,  as  I  think  I  have 
already  shown,  it  is  the  duty  of  every  one  to  attend 
upon  the  regularly  instituted  public  worship  of  the 
Sabbath,  when  we  neglect  it  we  are  out  of  the  way 
of  duty.  And  God  will  never  bless  us  in  the  neglect 
of  any  positive  duty,  even  if  our  whole  time  be  spent 
upon  our  knees.  Remember,  this  is  the  condition  of 
the  promise,  '■'■  If  ye  abide  in  me,  and  my  words  abide 
in  you,  ye  shall  ask  what  ye  will,  and  it  shall  be  done 
unto  you."  When,  therefore,  we  are  living  in  sin,  or 
in  the  neglect  of  duty,  (which  is  the  same  thing,) 
God  will  not  hear  our  prayers.  "  If  I  regard  iniquity 
in  my  heart,"  says  the  psalmist,  "  the  Lord  will  not 
hear  me."  Again  ;  it  is  the  regular  ministration  of 
his  word  in  the  sanctuary,  that  God  most  eminently 
blesses  for  the  growth  of  Christians  and  the  conver- 
sion of  sinners.     And  when  the  appointed  meana  of 


ITCHING    EARS.  95 


grace  are  slighted,  can  any  one  expect  the  blessing-  of 
God  ?  Will  he  bless  the  means  which  you  have  de- 
vised, and  preferred  to  those  of  his  own  appointment? 
Do  not,  then,  neglect  the  habitual  and  regular  attend- 
ance upon  the  public  worship  of  God,  whenever  there 
is  a  properly  conducted  assembly  of  orthodox  Christ- 
ians within  your  reach.  I  would  not  dare  neglect 
this,  even  if  the  reading  of  a  sermon  were  substituted 
for  preaching. 

Having,  as  I  think,  proved  the  obligation  to  attend 
public  worship,  I  will  now  notice  a  few  particulars 
respecting  the  performance  of  the  duty. 

1.  Attend  on  the  stated  ministrations  of  your  'pastor. 
If  there  is  more  than  one  church  professing  your  own 
sentiments,  in  the  place  where  you  reside,  select  the 
pastor  who  is  most  spiritual,  and  will  give  you  the 
best  instruction.  But,  when  you  have  made  this 
selection,  consider  yourself  bound  to  wait  on  his  min- 
istry. Do  not  indulge  yourself  in  going  from  place  to 
place,  to  hear  this  and  that  minister.  This  will  give 
you  "  itching  ears^''^  and  cultivate  a  love  of  novelty, 
and  a  critical  mode  of  hearing,  very  unfavorable  to  the 
practical  application  of  the  truth  to  your  own  soul.  If 
you  wish  to  obtain  complete  views  of  truth,  if  you 
wish  your  soul  to  thrive,  attend,  as  far  as  possible, 
upon  every  appointment  of  your  pastor.  Every  min- 
ister has  some  plan.  He  adapts  his  preaching  to  the 
peculiar  state  of  his  own  people,  and  frequently  pur- 
sues a  chain  of  subjects  in  succession,  so  as  to  present 
a  complete  view  of  the  great  doctrines  of  the  Bible. 
Whenever  you  absent  yourself,  you  break  this  chain, 
and  lose  much  of  your  interest  and  profit  in  his 
preaching.  I  do  not  say  but  on  special  occasions, 
when  some  subject  of  more  than  usual  importance  is 
to  be  presented  at  another  place,  it  may  be  proper  for 
you  to  leave  your  own  church.  But,  in  general,  the 
frequent  assistance  which  most  pastors  receive  from 
strangers  will  furnish  as  great  variety  as  you  will 
find  profitable. 

2.  B&  punctual  in  attending  at  thQ  stated  hour  of 


96 


PUNCTUALITY. 


fublic  tuorship.  This,  though  of  great  importance,  ii 
sadly  neglected  by  most  congregations.  Punctualit* 
is  so  necessary  in  matters  of  business,  that  a  man  i 
hardly  considered  honest,  when  he  fails  to  meet  his 
friend  at  the  hour  of  engagement.  And  why  should 
it  be  thought  of  less  consequence  to  be  exact  and 
punctual  in  our  engagements  with  God  than  with 
man  1  The  person,  who  enters  the  house  of  God  after 
the  service  has  commenced,  greatly  embarrasses  the 
preacher,  and  disturbs  the  devotions  of  others.  Be- 
sides, he  shows  great  want  of  reverence  for  the 
sacredness  of  the  place,  time,  and  employment. 
"  God  is  greatly  to  be  feared  in  the  assembly  of  his 
saints,  and  to  be  had  in  reverence  of  all  them  that  are 
about  him."  Always  calculate  to  be  seated  in  the 
sanctuary  a  few  minutes  before  the  time  appointed  for 
the  commencement  of  worship.  As  precious  as  time 
is,  it  would  be  much  better  to  lose  a  few  moments, 
than  to  do  so  much  injury.  But  this  time  need  not  be 
lost.  You  require  a  little  time,  after  entering  the 
house  of  God,  to  settle  your  mind,  and  to  lift  your 
soul,  in  silent  prayer,  to  God  for  his  blessing. 

3.  Several  things  are  necessary  to  be  observed,  in 
order  to  wait  upon  God,  in  the  sanctuary,  in  a  proper 
manner  :  —  (1.)  Go  to  the  house  of  God  with  a  prepa- 
ration of  heart.  First  visit  your  closet,  and  implore 
the  influences  of  the  Holy  Spirit,  to  prepare  your 
heart  for  the  reception  of  the  truth,  and  to  bless  it  to 
your  own  soul  and  the  souls  of  others ;  and,  if  possi- 
ble, go  immediately  from  your  closet  to  the  house  of 
worship.  On  the  way,  shut  out  all  thoughts  except 
such  as  are  calculated  to  inspire  devotional  feelings ; 
and,  if  in  company,  avoid  conversation.  Whatever 
may  be  the  nature  of  such  conversation,  it  will  be  very 
likely  to  produce  a  train  of  thought  which  will  distract 
and  disturb  j'our  mind  during  public  worship.  (2.) 
When  you  approach  the  house  of  worship,  remember 
that  God  is  there  in  a  peculiar  manner.  He  has 
promised  to  be  where  two  or  three  shall  meet  in  his 
name.     It  is   in  the  assembly  of  his   saints,  that  he 


SPIRITUAL    WORSHIP.  97 

makes  kno\\-n  the  power  of  his  Spirit.  As  you  enter 
his  house,  endeavor  to  realize  the  solemnity  of  his 
presence,  and  walk  softly  before  him.  Avoid  care- 
lessness of  demeanor,  and  let  your  deportment  indicate 
the  reverence  due  to  the  place  where  "  God's  honor 
dwelleth."  "  Keep  thy  foot,  when  thou  g^oest  to  the 
house  of  God."  But,  above  all,  avoid  that  indecent 
practice  of  whispering  and  conversation  in  the  house 
of  God.  Before  service  commences,  it  unfits  the  mind 
for  the  solemn  employments  in  which  you  are  about 
to  engage.  After  the  congregation  is  dismissed,  it 
dissipates  the  impression  received.  When  seated  in 
the  place  of  worship,  set  a  watch  over  the  senses, 
that  your  eyes  and  ears  may  not  cause  your  mind  to 
wander  upon  forbidden  objects.  There  is  great  dan- 
ger that  the  attraction  of  persons,  characters  and 
dress,  may  dissipate  every  serious  thought  with  which 
you  entered  the  sanctuary.  By  this  micans,  you  will 
lose  the  benefit  of  the  means  of  grace,  and  bring  lean- 
ness upon  your  soul.  Again  ;  set  a  watch  over  your 
imagination.  This  is  a  time  when  Satan  is  particu- 
larly busy  in  diverting  the  fancy ;  and,  unless  you  are 
doubly  watchful,  he  will  lead  away  your  mind,  by 
some  phantom  of  the  imagination,  before  you  are 
aware  of  it.  Keep  these  avenues  of  temptation 
guarded,  and  seek  to  bring  yourself  into  a  prayerful 
frame  of  mind,  that  you  may  be  suitably  afiected  by 
the  various  exercises  of  public  worship. 

4.  Unite  in  spirit  with  the  devotional  part  of  the  ser- 
vice. "  God  is  a  Spirit ;  and  they  that  worship  him 
must  worship  in  spirit  and  in  truth."  Be  particularly 
careful  that  you  do  not  mock  God  in  singing.  This 
part  of  worship,  I  fear,  is  too  often  performed  in  a 
heartless  manner.  Try  to  sing  with  the  spirit,  as 
well  as  the  understanding.  And  whenever  you  come 
to  anything  in  the  language  of  the  psalm  or  hymn 
which  you  cannot  adopt  as  your  own,  omit  it.  If  you 
sing  before  him  what  you  do  not  feci,  you  lie  to  him 
in  your  heart.  And  you  know,  by  the  terrible  exam- 
ple of  Ananias  and  Sapphira,  how  God  regards  this 
9 


98  HEARING. 


sin.  In  prayer,  strive  to  follow,  in  your  heart,  the 
words  of  the  person  who  leads,  applying  the  several 
parts  of  the  prayer  to  yourself  in  particular,  when 
they  suit  your  case,  and  yet  bearing-  in  mind  the 
various  subjects  of  petition,  which  relate  to  the  con- 
gregation and  the  world.  In  all  the  exercises  of 
public  worship,  labor  and  strive  against  wandering 
thoughts.  This  is  the  time  when  Satan  will  beset 
you  with  all  his  fury.  Now  you  must  be  well 
armed,  and  fight  manfully.  Be  not  discouraged,  though 
you  may  be  many  times  foiled.  If  you  persevere  in  the 
strength  of  Jesus,  you  will  come  off  conqueror  at  last. 
5.  "  Take  heed  hoio  you  hear."  (1.)  Consider 
the  speaker  as  the  ambassador  of  Christ,  sent  with  a 
message  from  God  to  yourself.  For  such  truly  is 
every  evangelical  minister  of  Christ.  (2.)  Diligently 
compare  the  doctrines,  which  you  hear  from  the  pul- 
pit, with  the  Holy  Scriptures,  and  receive  nothing 
which  does  not  agree  with  them.  The  figure  used  in 
the  passage  referred  to,  (2  Cor,  5  :  20,)  is  borrowed 
from  the  practice  of  one  government  sending  a  person 
on  a  particular  errand  to  another.  The  analogy  in 
this  case,  however,  does  not  hold  good  throughout.  It 
is  like  a  sovereign  sending  an  ambassador  to  persuade 
rebels  against  his  government  to  submit  to  him,  and 
accept  of  pardon.  But,  in  such  a  case,  it  would  be 
possible,  either  for  some  person,  who  was  not  sent,  to 
deliver  a  false  message  in  the  name  of  the  king,  or  for 
one  who  was  really  sent,  to  deliver  a  different  mes- 
sage from  the  one  sent  by  him.  So  it  is  in  relation  to 
preachers  of  the  gospel.  There  are  many,  whom 
Christ  has  never  sent,  who  are  spreading  abroad  lies 
over  the  land ;  and  there  are  others,  really  sent  by 
Christ,  who  have,  in  some  respects,  misapprehended 
his  meaning,  and  therefore  do  not  deliver  his  message 
just  as  he  has  directed.  But,  our  blessed  Lord,  fore- 
seeing this,  has  wisely  and  kindly  given  us  a  check 
booh,  by  which  we  may  discover  whether  those  who 
speak  in  hi.s  name  tell  the  truth.  Hence  we  are  com- 
manded to  "search   the   Scriptares,"  and  to   "trv 


FAULT-FINDIXG.  99 


the  spirits,  whether  they  be  of  God."  And  the  Be- 
reans  were  commended  as  more  noble,  because  they 
searched  the  Scriptures  daily,  to  know  whether  the 
things  preached  by  the  apostles  were  so.  If,  then, 
they  were  applauded  for  trying  the  preaching  of  the 
apostles  by  the  word  of  God,  surely  we  may  try  the 
preaching  of  uninspired  men  by  the  same  standard. 
(3.)  Beware  of  a  fault-finding  spirit.  There  are 
some  persons,  who  indulge  such  a  habit  of  finding 
fault  with  preaching,  that  they  never  receive  any  ben- 
efit from  it.  Either  the  matter  of  the  sermon,  the 
apparent  feeling  of  the  preacher,  or  his  style  and  man- 
ner of  delivery,  does  not  suit  them,  and  therefore  they 
throw^  away  all  the  good  they  might  have  obtained 
from  his  discourse.  Remember  that  preachers  of  the 
gospel  are  but  men.  So  weak  are  they,  that  the 
apostle  compares  them  to  "  earthen  vessels."  Do  not, 
then,  expect  perfection.  Bear  with  their  infirmities. 
Receive  their  instructions  as  the  bread  which  your 
heavenly  Father  has  provided  for  the  nourishment  of 
your  soul.  Do  not  ungratefully  spurn  it  from  you. 
What  would  you  think,  to  see  a  child  throwing  away 
the  bread  his  mother  gives  him,  because  it  does  not 
suit  his  capricious  notions  ?  Surely,  you  would  say 
he  did  not  deserve  to  have  any.  But,  if  your  minister 
is  cold  and  formal,  and  does  not  exhibit  the  truth  in  a 
clear,  pointed,  and  forcible  manner  to  the  conscience, 
mourn  over  the  matter  in  secret,  before  God.  You 
will  do  no  good  by  making  it  a  subject  of  common 
conversation.  It  will  lead  to  the  indulgence  of  a  cen- 
sorious spirit,  to  the  injury  of  your  own  soul,  and  the 
wounding  of  the  cause  of  Christ.  If  you  speak  of  it 
at  all,  let  it  be  in  a  spirit  of  tender  concern  for  the 
welfare  of  Zion,  to  some  pious  friends,  who  will  unite 
with  you  in  praying  for  your  pastor.  You  recollect 
the  conversion  of  Dr.  West,*  in  answer  to  the 
prayers  of  two  pious  females.  So  you  may  be  instru- 
mental in  reviving  the  heart  of  your  pastor.     ('!.) 


*  See  page  64. 


100  SELF-APPLICATION. 

Hear  with  self -application.  From  almost  any  passage 
in  the  Bible  the  Christian  may  draw  a  practical  lessoa 
for  himself.  Some  truths  may  not  be  immediately 
applicable  to  your  present  circumstances ;  but  thej 
are,  nevertheless,  calculated  to  affect  your  heart. 
Even  a  sermon,  addressed  exclusively  to  impenitent 
sinners,  is  calculated  to  rouse  up  the  most  intense 
feelings  of  the  Christian's  soul.  It  reminds  him  of  the 
exceeding-  wickedness  of  his  past  life  ;  it  shows  him 
what  an  awful  gulf  he  has  escaped  ;  it  leads  him  to 
mourn  over  his  ingratitude  ;  and  it  calls  forth  his 
prayers  and  tears  in  behalf  of  perishing  sinners. 
Strive  to  bring  home  the  truth,  so  far  as  it  is  applica- 
ble to  yourself,  in  the  most  searching  manner.  Ex- 
amine your  own  heart  diligently,  that  you  lose  nothing 
which  belongs  to  you.  (5.)  Do  not  hear  for  others. 
Let  every  one  make  his  own  application  of  the  truth. 
Many  persons  are  so  intent  on  finding  garments  for 
others,  that  they  lose  their  own.  (6.)  Hear  icith  a 
prayerful  frame  of  mind.  If  any  part  of  the  discourse 
is  intended  for  professors  of  religion,  let  your  heart 
continually  ascend  to  God,  for  the  Holy  Spirit  to 
apply  it  to  your  own  heart,  and  to  the  heart  of  every 
Christian  present.  If  any  part  of  it  is  designed  for 
impenitent  sinners,  let  your  soul  put  forth  an  agony  of 
prayer,  that  it  may  be  blessed  for  their  conversion. 
(7.)  Remember  and  practise  what  you  hear.  This  is 
of  great  importance  ;  and,  unless  you  attend  to  it, 
every  other  direction  will  be  of  little  avail. 

Intimately  connected  with  public  worship  are  social 
meetings  for  prayer.  We  have  examples  of  these  in 
the  primitive  church.  The  disciples  met  for  prayer 
ten  days  in  succession  before  the  outpouring  of  the 
Holy  Spirit  on  the  day  of  Pentecost.  When  the 
apostles  returned  from  before  the  council,  they  held  a 
prayer-meeting,  and  the  place  was  shaken  where  they 
were  assembled.  When  Peter  was  imprisoned,  the 
church  assembled  for  prayer  in  the  night;  and  an 
angel  delivered  him  out  of  the  prison.  We  read  of  a 
place  by  the  river  side,  where  prayer  was  "  wont  ta 


FEMALE   PRAYER-MEETIXGS. 


101 


be  made,"  And  at  Miletus,  Paul  attended  a  precious 
prayer-meeting  with  the  elders  of  the  church  of  Ephe- 
sus.  These  meetings  have  been  maintained  among 
evangelical  Christians  in  every  age.  They  are  the 
life  of  the  church.  They  are  the  mainspring  of  hu- 
man agency  in  all  revivals  of  religion.  Without  a 
spirit  of  prayer,  sufficient  to  bring  God's  people  to- 
gether in  this  way,  I  see  not  how  vital  piety  can  exist 
in  a  church.  The  feelings  of  a  lively  Christian  will 
lead  him  to  the  place  where  prayer  is  "wont  to  be 
made."  But  it  will  not  do  to  follow  our  feelings  at 
all  times,  because  they  are  variable.  Be  governed 
in  everything  by  religious  principle.  If  there  are 
prayer-meetings  in  the  place  where  you  reside,  make 
it  a  matter  of  conscience  to  attend  them.  Let  no 
slight  excuse  keep  you  from  the  house  of  prayer. 
Especiai^",  never  let  company  prevent  your  attend- 
ance upon  these  meetings.  There  is  a  time  for  visit 
ing  ;  but  to  prefer  the  company  of  mortals  to  that  of 
the  living  God  is  most  unwise  ;  and  if  but  two  or 
three  are  really  met  for  the  purpose  of  holding  com- 
munion with  Christ,  they  have  his  promise  that  he 
will  be  with  them.  In  relation  to  punctuality,  prep- 
aration, watchfulness,  &c.,  the  remarks  already  made 
in  relation  to  public  worship  apply  with  equal  force  to 
social  prayer-meetings. 

But,  in  addition  to  the  ordinary  prayer-meetings,  I 
would  recommend  to  you  always  to  attend  a  praying 
circle  of  females.  Female  prayer-meetings  have  often 
been  blessed  to  the  reviving  of  God's  work  ;  and  if, 
by  the  grace  of  God,  you  are  enabled  to  offer  up  the 
prayer  of  faith,  your  influence  may  thus  be  felt  to  the 
remotest  parts  of  the  earth. 

In  relation  to  the  duties  of  that  portion  of  the  holy 
Sabba.th  not  employed  in  public  worship,  it  naturally 
divides  itself  into  two  parts  :  I.  The  duty  ice  owe  to 
the  souls  of  otiiers.  We  are  bound  to  follow  the  ex- 
ample of  Christ,  so  far  as  it  is  applicable  to  the  station 
we  hold  in  his  kingdom.  If  we  examine  his  life,  we 
shall  find  that  the  love  of  souls  was  everywhere  pre- 


102  THE  SABBATH  SCHOOL. 

dominant.  It  was  for  this  that  he  condescended  to  be 
made  flesh,  and  dwell  among-  us.  It  was  for  this  that 
he  labored  and  toiled.  For  this  he  suffered,  bled, 
and  died.  If  we  can,  in  any  manner,  be  instrumental 
in  saving  souls,  the  love  of  Christ  must  constrain  us 
to  do  what  ive  can.  If  we  have  not  his  Spirit,  we  are 
none  of  his.  No  one,  with  the  love  of  Jesus  burning 
in  his  breast,  can  look  upon  dying  sinners  around 
him,  without  feeling  anxious  to  do  something  for  their 
salvation.  The  Sabbath  school  opens  a  wide  field  of 
usefulness.  Here  every  Christian,  male  and  female, 
may  become  the  pastor  of  a  little  flock.  Such,  truly, 
is  the  relation  between  a  Sabbath  school  teacher  and 
his  class.  He  is  appointed  to  watch  for  their  souls. 
This  is  no  ordinary  office.  It  is  one  of  high  responsi- 
bility. The  Sabbath  school  teacher  becomes  an  am- 
bassador of  Christ  to  the  little  flock  entrusted  to  his 
care.  Every  one  of  their  souls  is  worth  more  than 
the  world. 

I  shall  offer  no  argument  to  persuade  you  to  engage 
in  this  work,  because  I  know  your  heart  is  in  it,  and 
I  cannot  see  how  any  Christian  can  need  urging  to 
such  a  delightful  employment.  I  only  wish  to  stir  up 
your  zeal  in  the  cause,  and  give  a  few  plain  and  prac- 
tical directions  respecting  this  highly  important  duty. 
In  doing  this,  it  is  necessary  to  consider  the  end  and 
object  of  Sabbath  school  instruction.  This  is  nothing 
less  than  the  conversion  of  the  children,  and  their 
subsequent  preparation  for  usefulness  in  the  church  of 
Christ.  To  this  end,  three  things  are  indispensably 
requisite  :  1.  That  the  children  should  have  a  clear 
and  distinct  knowledge  of  those  great  though  simple 
truths  of  God's  word,  which  teach  them  their  lost  and 
ruined  condition  by  nature,  and  the  way  of  salvatitjn 
revealed  in  the  gospel.  Without  this,  they  cannot 
become  the  subjects  of  renewing  grace  ;  for  this  work 
is  carried  on  in  the  heart,  through  the  instrumentality 
of  God's  word.  These  truths  must,  therefore,  be  so 
illustrated,  simplified,  and  brought  down  to  their  ca- 
pacities, that  they  will  see  their  application  to  them- 


WHAT    IS    TO    BE    DONE.  103 

sel"«?s,  and   learn    from   them   their   own    immediate 
duty. 

2.  That  this  great  end  may  be  accomplished,  it  is 
necessary  that  the  Holy  Spirit  should  apply  the  truth 
to  their  consciences,  and  incline  them  to  embrace  it. 
For  even  young  sinners  are  so  depraved  that  they 
will  not  listen  to  the  most  tender  and  melting  invita- 
tions of  God's  word,  nor  accept  the  offers  of  mercy 
and  salvation  in  the  gospel,  until  their  dispositions  are 
changed  by  the  power  of  the  Holy  Ghost. 

3.  To  prepare  them  to  become  laborers  in  the 
vineyard  of  the  Lord,  it  is  not  only  necessary  that 
they  should  be  converted,  but  that  they  should  srow 
in  grace,  and  in  the  hnoidedge  of  our  Lord  Jesus 
Christ.  I  have  already  shown  what  an  intimate  con- 
nection there  is  between  high  spiritual  attainments 
and  eminent  usefulness,  and  between  a  knowledge  of 
truth  and  the  work  of  sanctification  in  the  heart.  But 
energy  of  mind,  and  habits  of  deep  thought  and  close 
study,  are  of  great  importance,  as  talents  to  be  em- 
ployed in  the  service  of  God.  These  must  also  be 
cultivated  in  the  Sabbath  school. 

Let  it,  then,  become  a  subject  of  anxious  inquiry 
how  you  may  be  instrumental  in  promoting  these  sev- 
eral objects,  so  necessary  to  the  great  end  you  have  in 
view.  In  this  matter,  the  following  directions  may 
be  of  service  to  you  :  — 

1.  Labor  to  obtain  a  dear,  full,  and  discriminating 
view  of  gospel  truth  yourself.  This  is  indispensable, 
if  you  would  impress  the  same  upon  the  minds  of 
others.  If  your  general  views  of  truth  are  obscure, 
indefinite,  and  unsatisfactory  to  yourself,  your  in- 
structions will  be  of  the  same  character. 

2.  Study  to  become  skilful  in  the  sacred  art  of  so 
communicating  divine  truth  to  children,  that  they  ivill 
understand  it.  Little  as  this  may  be  esteemed,  it -is 
one  of  the  most  valuable  talents  you  can  possess.  I 
know  of  no  other  which  females  can  so  profitably  em- 
ploy in  the  service  of  Christ.  On  this  subject,  1  will 
•ffer  the  Ibllowing  suggestions  :  — 


104  PREPARATION. 


(1.)  Study  the  juvenile  mind.  Observe  the  prin- 
ciples by  which  it  is  developed  and  called  forth  into 
action.  See  how  you  can  apply  these  principles  to 
effect  the  object  in  view.  Be  familiar  with  children. 
Become  acquainted  with  their  language  and  modes  of 
thinking  ;  and  strive  to  adapt  yourself  to  their  ca- 
pacities. 

(2.)  Use  such  helps  as  you  can  ohtain.  There  are 
many  works  published  on  the  subject  of  education, 
which  develop  important  principles,  of  great  use  in 
communicating  knowledge  to  the  young.  Some  of 
tliese  are  especially  designed  for  Sabbath  school  teach- 
ers. Study  them  with  diligence  ;  treasure  up  all 
useful  hints,  and  apply  them  in  practice. 

(3.)  Aim  at  drawing  out  the  minds  of  the  children, 
and  teaching  them  to  study  and  think,  with  clearness 
and  precision,  for  themselves.  There  is  a  great  differ- 
ence between  conversing  with  children  and  talking  to 
them.  By  the  former,  you  call  their  minds  into  ex- 
ercise, and  get  hold  of  their  feelings.  Thus  you  will 
secure  their  attention.  But  the  latter  will  be  much 
less  likely  to  interest  them  ;  for,  being  the  recipients 
of  thought,  instead  of  thinking  for  themselves,  they 
participate  less  in  the  exercise.  By  engaging  them 
in  conversation,  and  leading  that  conversation  in  the 
investigation  of  truth,  you  teach  them  to  think.  The 
mental  discipline  which  this  calls  forth,  is  a  matter 
of  no  small  consequence.  It  may  have  an  important 
bearing  upon  their  whole  future  characters. 

If  we  simply  explain  to  a  child  the  meaning  of  a 
passage  of  Scripture,  the  whole  benefit  lies  in  the 
instruction  he  receives  at  the  time.  But,  if  we  show 
him  practically  how  to  ascertain  the  meaning  himself, 
and  bring  him  under  the  mental  discipline  which  it 
requires,  we  give  him  a  kind  of  key  to  unlock  the 
meaning  of  other  passages.  By  an  ingenious  mode 
of  catechizing,  children's  minds  may  be  led  to  per- 
ceive and  understand  almost  any  truth,  much  more 
distinctly  and  clearly  than  by  any  direct  explanation 
which  a  teacher  can  make.     By  catechizing,  I  do  not 


PERSONAL   APPLICATION.  105 

mean  the  repeating  of  catechisms ;  but  the  calling-  out 
of  their  minds  upon  any  Scripture  truth  that  may  be 
before  them,  by  a  series  of  simple  questions,  leading 
them  to  see  the  truth  as  though  they  had  discovered  it 
themselves. 

I'his  is  a  subject  well  worthy  of  your  prayerful  at- 
tention. Remember  that  you  are  dependent  upon  the 
Holy  Spirit  for  the  proper  direction  of  the  powers  of 
your  mind.  Pray,  then,  for  clearness  of  perception, 
and  discrimination  of  judgment,  that  you  may  under- 
stand the  truth  ;  and  for  skill  to  communicate  it  to 
your  class.  Study  every  Sabbath  school  lesson  in 
your  closet,  with  these  ends  in  view.  Persevere  in 
your  efforts  till  you  become  mistress  of  the  art  of 
teaching. 

3.  Let  your  own  heart  be  affected  with  the  truth  you 
are  endeavoring  to  teach.  Upon  this,  so  far  as  your 
instrumentality  is  concerned,  greatly  depends  your 
success.  Unless  you  feel  the  force  of  the  truth  your- 
self, it  will  be  very  difficult  for  you  to  convince  the 
children  that  you  are  in  earnest.  While  preparing 
the  lesson,  in  your  closet,  try  to  obtain  a  realizing 
sense  of  the  personal  interest  which  you  and  your 
class  have  in  the  subject  you  are  contemplating.  See 
what  bearing  it  has  upon  your  and  their  eternal  des- 
tiny ;  and  pray  for  the  Holy  Spirit  to  impress  it  pow- 
erfully upon  your  heart.  Always,  if  possible,  spend 
a  little  season  in  your  closet,  as  an  immediate  prepar- 
ation for  the  duties  of  the  Sabbath  school.     Get  your 

.heart  refreshed,  in  view  of  the  practical  truth  con- 
tained in  the  lesson  ;  and  go  before  your  class  deeply 
impressed  with  its  solemn  import. 

4.  Make  a  -personal  application  of  the  practical 
truths  contained  in  the  lesson  ;  and  embrace  frequent 
opportunities  of  conversing  separately  and  privately 
with  every  one  of  your  scholars,  in  regard  to  their 
religious  feelings.  If  they  give  no  evidence  of  piety, 
explain  to  them  the  duty  of  immediate  repentance  and 
submission  to  God,  and  urge  them  to  perform  it  with- 
out delay.     Do  this,  under  the  solemn  impression  that 


106  SEEK    THE    BLESSING    OF   GOD. 

it  may  be  your  last  opportunity,  and  that  you  will 
soon  meet  them  at  the  judgment-seat  of  Christ. 

If  you  have  reason  to  believe  their  hearts  have  been 
renewed,  show  them  the  importance  of  high  spiritual 
attainments.  Urge  upon  them  the  duties  of  watchful- 
ness, self-examination,  studying  the  Scriptures,  and 
prayer.  Show  them  also  the  necessity  of  carrying 
out  their  religion  into  every  action  of  their  lives. 
Show  them  that  the  design  of  religion  is  to  make 
them  better ;  to  give  them  better  dispositions ;  to 
keep  them  humble  ;  and  make  them  more  amiable, 
obedient,  and  dutiful  in  everything.  Teach  them 
also  the  great  importance  of  improving  their  minds, 
while  young,  to  fit  them  for  the  service  of  Christ. 
You  may  have  before  you  some  future  Harriet  New- 
ell, or  Mrs.  Judson,  who  may  willingly  surrender  all 
the  comforts  of  this  life  to  carry  the  glad  tidings  of 
salvation  to  the  benighted  heathen. 

5.  Be  earnest  and  importunate  for  tJie  Holy  Spirit 
to  bless  your  labors.  Without  this,  all  your  efforts 
will  be  in  vain.  Feel  continually  that  you  are  but  an 
instrument  in  the  hand  of  God  ;  and  that  all  your 
success  must  depend  upon  him.  Yet  he  has  promised 
to  give  his  Holy  Spirit  to  them  that  ask  him.  Let  no 
day  pass  without  presenting  before  the  throne  of 
grace  every  individual  of  your  class  :  endeavor  to 
remember  as  particularly  as  possible  the  peculiar 
circumstances  and  feelings  of  each.  Visit  them  as 
often  as  you  can  ;  and,  if  possible,  persuade  them  to 
meet  with  you  once  a  week  for  prayer.  But  make 
no  effort  in  your  own  strength.  Search  well  your 
motives,  and  see  that  self-seeking  has  no  place  in  your 
heart.  If  you  seek  the  conversion  of  your  class,  that 
you  may  be  honored  as  the  instrument,  you  will  be 
disappointed.      God  7nust  be  glorified  in  all  things. 

II.  There  are  also  duties  that  we  owe  to  God,  in 
private,  which  ought  to  occupy  a  portion  of  the  holy 
Sabbath,  In  the  present  age,  w^hen  so  much  of  the 
Lord's  day  is  spent  in  attendance  upon  public  worship 
and  the  Sabbath  school,  there  is  danger  that  secret 


PRIVATE    DUTIES.  107 

communion  with  God  will  be  neglected  ;  and  thus, 
like  the  tree  with  a  worm  at  its  root,  the  soul  will 
wither  under  the  g-enial  rain  and  sunshine  of  the  gos- 
pel. With  a  tew  practical  directions  on  this  point,  I 
shall  close  this  letter. 

1.  Spend  as  large  a  portion  as  possible  of  the  inter- 
vals of  public  duties  in  your  closet.  The  time  thus 
spent  should  be  employed  principally  in  the  devotional 
reading  of  the  Holy  Scriptures  ;  meditation,  for  the 
purpose  of  getting  your  own  heart  affected  with  divine 
truth  ;  self-examination,  and  prayer.  If  you  have  very 
much  time  to  spend  in  this  way,  you  may  employ  a 
part  of  it  in  reading  some  devotional  book  ;  but  I  think 
our  reading  on  the  Sabbath  should  be  principally  con- 
fined to  the  Scriptures.  But  prayer  should  be  frequent, 
and  mingled  with  everything. 

2.  Spend  no  part  of  the  Lord^s  day  in  seeking  your 
men  ease  or  pleasure.  We  are  required  to  turn  away 
our  feet  from  finding  our  own  pleasure  on  God's  holy 
day.  All  our  time  is  the  Lord's  ;  but  the  Sabbath  is 
his  in  a  peculiar  manner.  On  other  days  of  the  week 
he  allows  us  to  do  our  own  work.  But  on  this  day 
we  must  do  his  work  only.  There  is  no  room,  then, 
for  the  indulgence  of  idleness,  indolence,  or  sloth, 
upon  the  Sabbath.  The  duties  of  this  holy  day  are 
such  as  to  require  the  active  and  vigorous  exercise  of 
all  our  faculties.  That  you  may  not,  then,  be  tempted 
to  indulge  in  sloth,  use  every  means  in  your  power 
to  promote  a  lively  state  of  your  bodily  energies. 
Make  all  your  preparations  on  the  afternoon  of  Satur- 
day. Spend  a  portion  of  the  evening  in  devotional 
exercises,  for  the  purpose  of  banishing  the  world  from 
your  mind,  and  bringing  it  into  a  heavenly  frame  ; 
and  retire  to  rest  at  an  early  hour.  By  this  means, 
your  animal  powers  will  be  refreshed,  and  you  will  be 
prepared  early  to  meet  the  Lord,  on  the  approach  of 
his  holy  morning. 

3.  Watch  over  your  thoughts.  The  Sabbath  is  a 
season  when  Satan  is  exceedingly  busy  in  diverting 
our  thoughts  from  holy  things.     Evil  thoughts  also 


108  MEDITATION. 


Proceed  from  our  own  depraved  hearts.  But  the 
jord's  day  is  as  really  profaned  by  vain  and  worldly 
thoujjhts,  as  by  the  labor  of  our  bodies.  O,  if  we 
could  realize  this,  how  much  food  should  we  find  for 
bilier  rej)entance  in  the  thoughts  of  a  single  Sabbath  ! 
Strive,  then,  to  ''  bring  into  captivity  every  thought  to 
the  obedience  of  Christ."  "  I  hate  vain  thoughts," 
sa^^s  the  Psalmist ;  "  but  thy  law  do  I  love." 

4.  Sit  a  guard  over  your  lips.  Conversing  about 
the  affairs  of  the  world,  is  a  direct  breach  of  the  holy 
Sabbath.  But  we  are  not  only  required  to  refrain 
from  worldly  and  vain  conversation,  but  from  speak- 
ing our  own  words.  All  unprofitable  conversation, 
even  though  it  be  about  the  externals  of  religion, 
should  be  avoided.  It  has  a  tendency  to  dissipate  the 
mind,  and  to  remove  any  serious  impressions  which 
the  truth  may  have  made.  Our  thoughts  should  be 
fixed  on  divine  things,  and  our  conversation  should  be 
heavenly.  We  are  not  only  required  to  refrain  from 
finding  our  own  pleasure,  speaking  our  own  words, 
and  doing  our  own  ways  ;  but  we  are  to  "  call  the 
Sabbath  a  delight,  the  holy  of  the  Lord,  honorable." 
And  so  will  every  one  regard  God's  holy  day,  who 
lives  in  the  lively  exercise  of  spiritual  affections. 
Your  affectionate  Brother. 


LETTER    IX. 

Meditation. 

"Meditate  upon  these  things."  —  !  Tim,  4;  15. 

Mv  DEAR  Sister  : 

The  subject  of  this  letter  is  intimately  connected 
w^ith  that  of  the  last ;  and  in  proportion  to  your  faith- 
fulness in  the  duty  now  under  consideration,  will  be 
your  interest  in  the  word  and  worship  of  God.     Re- 


JIEDITATION.  109 


lig-ious  meditation  is  a  serious,  devout  and  practical 
thinking  of  divine  things  ;  a  duty  enjoined  in  Scrip- 
ture, both  by  precept  and  example  ;  and  concerning 
which,  let  us  observe, 

1.  Its  importance.  That  God  has  required  it,  ought 
t3  be  a  sufficient  motive  to  its  performance.  But  its 
inseparable  connection  with  our  growth  in  grace  mag- 
nifies its  importance.  It  is  by  "  beholding  the  glory 
of  the  Lord,"  that  we  are  "  changed  into  the  same 
image."  And  how  can  we  behold  his  glory,  but  by 
the  spiritual  contemplation  of  his  infinite  perfections  ? 
Again  :  the  word  of  God  is  "  a  lamp  to  our  feet ; ' ' 
but  if  we  do  not  open  our  eyes  to  its  truths,  how  can 
they  guide  our  steps  1  It  is  only  by  the  practical  con- 
templation of  these  truths,  that  our  souls  can  come 
into  communion  with  them,  drink  in  their  spirit,  and 
be  guided  by  their  precepts.  Hence,  the  intimate  con- 
nection of  this  devout  exercise  with  growth  in  grace. 

2.  The  tiine  mid  manner  of  Meditation.  It  should 
be  constant.  Our  minds  and  hearts  should  be  so  ha- 
bitually fixed  on  heavenly  things,  that,  after  having 
been  necessarily  employed  about  our  worldly  affairs, 
our  thoughts  will  voluntarily  revert  back  to  spiritual 
things,  as  to  their  proper  element.  Their  tendency 
should  be  upward.  Speaking  of  the  godly  man,  Da- 
vid says,  "  in  his  law  doth  he  meditate,  day  and  night." 
"  0  how  love  I  thy  law,"  says  the  Psalmist;  "  it  is 
my  meditation  all  the  day.''^  You  may,  perhaps,  find 
it  profitable  to  select  a  subject  every  morning  for  med- 
itation during  the  day ;  and  whenever  your  thoughts 
are  not  necessarily  occupied  with  your  ordinary  em- 
ployments, turn  them  to  that  subject.  Labor  after 
clear  and  practical  views  of  the  truth ;  and  see  that 
your  heart  is  affected  by  it.  One  of  the  most  difficult 
points  of  Christian  experience  is,  to  keep  the  mind 
habitually  upon  heavenly  things,  while  engaged  in 
worldly  employments,  or  surrounded  by  objects  which 
affect  the  senses.  Satan  will  be  continually  seeking 
to  divert  your  mind  ;  but  do  not  be  discouraged  by  hia 
assaults.    The  Bible  saints  were  fervent  in  spirit,  even 

10 


110  TIME    OF    MEDITATION. 


while  engaged  in  business  ;  and  v/e  have  accounts  of 
pious  persons  in  every  age,  who  have  been  like  them. 
A  heavenly  mind  is  worth  the  labor  of  years.  Do  not 
rest  till  you  obtain  it.  Meditation  should  also  be 
mixed  with  the  reading  of  God's  word.  It  requires 
the  closest  meditation  to  understand  the  Holy  Scrip- 
tures, and  apply  them  to  our  hearts. 

But,  it  is  also  necessary  to  set  apart  particular 
seasons  of  retirement  for  fixed  and  holy  meditation. 
This  position  is  warranted  by  Scripture.  Holy  men 
of  old  embraced  the  most  favorable  opportunities  for 
this  devout  exercise.  Isaac  went  out  into  the  field  to 
meditate  in  the  stillness  and  solemnity  of  the  evening. 
David  sometimes  chose  the  calmness  of  the  morning. 
At  other  times,  he  fixed  his  thoughts  in  holy  medita- 
tion, during  the  wakeful  hours  of  the  night.  "1 
remember  thee  upon  my  bed,  and  meditate  on  thee  in 
the  night-watches."  "  Mine  eyes  prevent  the  night- 
ivatches,  that  I  might  meditate  in  thy  word."  But, 
lest  the  adversary  should  get  the  advantage  of  you, 
fix  upon  regular  seasons  for  this  sacred  employment. 
Select  some  subject,  and  think  upon  it  deeply,  sys- 
tematically, practically,  and  devoutly.  System  is  a 
great  assistance  in  everything.  We  can  never  obtain 
clear  views  of  any  complex  object,  without  separately 
viewing  the  various  parts  of  which  it  is  composed. 
We  cannot  see  the  beautiful  mechanism  of  a  watch, 
nor  understand  the  principles  which  keep  it  in  motion, 
without  taking  it  in  pieces,  and  viewing  the  parts  sep- 
arately. So,  in  contemplating  any  great  truth,  which 
contains  many  different  propositions  ;  if  we  look  at 
them  all  at  once,  our  ideas  will  be  confused  and  im- 
perfect ;  but  if  we  separate  them,  and  examine  one  at 
a  time,  our  views  will  be  clear  and  distinct.  Our 
meditation  must  be  practical,  because  e\ery  divine 
truth  is  calculated  to  make  an  impression  upon  the 
heart ;  and  if  it  fails  of  doing  this,  our  labor  is  lost 
Make,  then,  a  direct  personal  application  of  the  truth, 
on  which  your  thoughts  are  fixed.  But,  our  medita- 
tions must  also  be  devo        They  must  all  be  mixed 


SUBJECTS    OF    3IEDITATI0X.  Ill 

with  prayer.  As  an  example  of  what  I  mean,  exam- 
ine the  119th  Psalm.  There  the  Psalmist,  in  the 
midst  of  his  meditations,  was  continually  lifting  up  his 
soul  in  prayer.  His  devout  aspirations  are  breathed 
forth  continually.  Your  success  in  this  exercise,  and 
the  profit  you  derive  from  it,  will  very  much  depend 
on  the  manner  you  observe  this  direction. 

3.  The  subjects  of  Meditation.  The  word  of  God 
furnishes  abundant  matter  for  meditation.  This  was 
the  constant  delight  of  the  Psalmist.  The  119th 
Psalm  consists  almost  entirely  of  meditations  upon  the 
word  of  God.  But,  in  your  regular  seasons  of  fixed 
and  solemn  meditation,  you  will  find  assistance  and 
profit  from  fixing  y^ur  mind  on  some  particular  por- 
tion of  divine  truth  ;  and  carrying  it  out  in  its  various 
relations  and  applications.  That  these  subjects  may  be 
always  at  hand,  without  loss  of  time  in  selecting  and 
arranging  them,  I  here  suggest  a  considerable  variety 
of  topics,  with  references  to  passages  of  Scripture  cal- 
culated to  illustrate  or  enforce  the  subjects.  It  is  not 
designed  that  you  should  confine  yourself  strictly  to 
these,  but  to  use  them  as  an  aid  to  your  own  efforts. 
They  are  intended  as  mere  suggestions,  and  are  there- 
fore both  imperfectly  stated  and  partially  carried  out. 
One  great  difiiculty,  in  this  exercise,  is,  always  to  be 
able  to  fix  the  mind  on  some  portion  of  truth,  in  such 
a  manner  as  to  secure  variety,  and  to  contemplate 
truth  in  its  proper  proportions.  And  probably  this 
kind  of  meditation  is  often  neglected,  for  want  of  time 
to  select  a  subject,  and  fix  the  attention  upon  it.  If 
Christians  were  always  in  a  lively  frame,  perhaps  this 
would  not  be  necessary.  The  mind  would  spontane- 
ously revert  to  spiritual  things.  But,  humiliating  as 
is  the  fact,  it  is  nevertheless  true,  that  our  minds  are 
often  dull  upon  those  subjects  which  ought  always  to 
operate  as  the  touchstone  of  spiritual  feeling.  Yet,  as 
right  feelings  can  be  produced  only  in  view  of  truth, 
the  way  to  overcome  this  dulness  is  to  direct  the 
attention  to  objects  calculated  to  call  forth  these  emo- 
tions. 


112      CHARACTER   AND   ATTRIBUTES    OF    GOD. 

1  have  arranged  these  subjects  in  such  a  manner, 
that,  if  taken  in  course,  they  Avill  lead  to  the  contem- 
plation of  divine  truth,  with  some  reference  to  its 
proper  proportions,  ahhough  they  do  not  completely 
cover  the  ground.  Any  particular  topic,  however,  can 
be  selected,  according  to  the  circumstances  or  inclina- 
tion of  the  individual.  Many  of  the  subjects  are  divid- 
ed under  various  heads ;  and,  in  some  cases,  one  or 
two  heads  may  perhaps  be  found  sufficient  for  one 
season  of  meditation. 

I.       CHARACTER    AND    ATTRIBUTES    OF    GOD. 

1.  Self-existence  —  heing  underiged.  How  this  can 
be  proved  from  reason.  How  this  truth  is  recognized 
in  Scripture.  Ex.  3  :  14.  Rev.  1  :  8.  Jer.  10 :  10. 
Dan.  6  :  26.  All  other  existence  derived  from  him. 
Ps.  33  :  6.  John  1  :  3.  Col.  1  :  16,  17.  Heb.  11 : 
13. 

Practical  Refections.  (1.)  Ps.  53:  1,  f.  c,  (2.) 
Isa.  29  :  16,  1.  c.  45  :  9,  10.  Rom.  9  :  20,  21.  (3.) 
Ps.  c.  3,  4.     Isa.  43  :  7.     Dan.  5  .  23,  1.  c. 

2.  Eternity  and  Inunutahility  of  God.  How  one  of 
these  involves  the  other.  How  these  attributes  can 
be  discovered  by  reason.  How  by  Scripture.  Gen. 
1:1.  Deut.  32:  40.  Ps.  90:  2.  102:  24—27. 
Mai.  3  :  6.  Heb.  13  :  8.  Jas.  1 :  17.  Rev.  1 :  4. 
22:   13. 

Consider  these  attributes  separately  :  —  (1.)  Eter- 
nity—  being  without  beginning  or  end  —  ever  being. 
(2.)  Immutability  —  subject  to  no  change  in  his  man- 
ner of  being,  his  perfections,  his  thoughts,  desires, 
purposes,  or  determinations. 

Practical  Refections.  (1.)  How  God  appears  to  us 
in  view  of  these  attributes.  (2.)  How  necessary  they 
are  to  the  character  of  the  Supreme  Ruler.  (3.) 
How  these  attributes  make  God  appear  to  the  sinner. 
(4.)  How  to  holy  beings.  (5.)  What  encourage- 
ments to  prayer.  Suppose  God  were  changeable  in 
his  character,  feelings,  and  purposes,  what  confidence 


OMNIPOTENCE  AND  INDEPENDENCE  OF  GOD.      113 

could  be  reposed  in  his  promises?     (6.)  What  feel- 
ings these  attributes  should  inspire. 

3.  Omnipresence  and  Omniscience  of  God.  (1.) 
Contemplate  knowledge  without  limit,  and  presence 
without  bounds.  (-2.)  How  these  attributes  are  man- 
ifest from  the  works  of  creation.  (3.)  How  declared 
in  the  Word  of  God.  Ps.  139  :  1—12.  Jer.  23  :  24. 
Ps.  147  :  5.     Isa.  40  :  28. 

Solemn  Thoughts.  (1.)  In  what  light  God  is  man- 
ifested by  these  attributes.  (2.)  How  necessary  these 
attributes  to  the  Supreme  Governor  and  righteous 
Judge  of  all.  (3.)  No  individual  so  small  or  unim- 
portant as  to  escape  the  attention  of  such  a  being. 
Matt.  10  :  29,  30. 

Practical  Reflections.  (1.)  Danger  of  forgetting  or 
losing  a  sense  of  the  presence  of  God.  Ps.  9  :  17.  50  : 
22.  (2.)  What  feelings  should  be  inspired  in  view 
of  these  attributes.  Ps.  4  :  4.  Heb.  4  :  13.  (3.)  How 
sinners  should  feel  in  view  of  them.  Job  34  :  21,  22. 
Prov.  5:  21.  15:  3.  Jer.  16  :  17.  Amos  9  :  2,  3. 
(4.)  What  emotions  these  attributes  should  excite  in 
the  hearts  of  God's  children.  2  Chron.  16  :  9,  f.  c. 
(5.)  How  these  attributes  will  appear  in  the  day  of 
judgment. 

4.  Omnipotence  and  Independence  of  God.  (1.) 
How  the  omnipotence  of  God  is  manifested  by  the 
works  of  creation.  Job,  chapters  38 — 11,  Reflect 
on  the  works  of  creation  as  a  whole,  and  minutely  and 
particularly,  and  also  how  they  were  made.  Gen.  1 : 
3,  6,  9,  11,  14,  20,  24,  26.  (2.)  How  the  indepen- 
dence of  God  is  manifested  by  his  works.  Creative 
power  must  be  underived.  (3.)  How  the  omnipo- 
tence of  God  is  displayed,  in  his  upholding  and  gov- 
erning all  things .  (4.)  How  this  attribute  is  declared 
in  Scripture.  ^Gen.  17  :  1.  18  :  14.  IMatt.  19  :  20. 
(5.)  How  omnipotence  proves  independence. 

Practical  Reflections.     (1.)    How   God   is   hereby 
qualified  to  be  the  Supreme  Ruler.     (2.)  The  condi- 
tion of  sinners,  while  they  remain  at  enmity  with  such 
a  being.     Deut.  32  :  41.     (3.)  How  Christians  should 
10* 


114        BENEVOLENCE    AND    JUSTICE    OF    GOD. 

feel,  in  view  of  this.  Ex.  32  :  32.  Rom.  9 :  2,  3. 
(4.)  What  they  ought  to  do.  Acts  20  :  31.  Jas.  5  : 
20.  Jude  23.  (5.)  Feelings  of  those  who  can  view 
such  a  being  as  their  Friend  and  Father.  Rom.  8 : 
28,  38,  39.  1  Cor.  3:  22,  23.  (6.)  Appropriate 
emotions  on  contemnlating  the  omnipotence  of  God. 
Job  11  :  7,  8.     26  :  14.     Ps.  145. 

5.  Benevolence  of  God.  God  is  essentially  benevo- 
lent. 1  John  4:8.  (1.)  How  the  benevolence  of 
God  is  exhibited  to  us  by  the  light  of  reason.  (2.) 
How  by  his  works  of  creation  and  providence.  (3.) 
By  Revelation.  Firsts  by  direct  assertion.  Exod. 
34:  6.  Ps.  145:  9.  Nah.  1:  7.  Matt.  5:  45. 
Second,  by  the  character  of  his  law.  Ps.  19 :  7,  8. 
Matt.  22:  37—39.  Rom.  7:  12.  Third,  by  the 
work  of  redemption.     Jolm  3  :  16,  17. 

Inferential  Thoughts.  (1.)  The  benevolence  of 
God  without  bounds.  (2.)  Always  active  (3.)  It 
constitutes  his  whole  moral  character.  (4.)  A  being 
of  infinite  benevolence  must  prefer  the  greater  good  to 
the  less,  and  the  supreme  good  above  all.  (5.)  Such 
a  being  must  love  the  same  disposition  in  his  creatures, 
and  hate  the  opposite. 

Practical  Refections.  (1.)  How  odious  selfishness 
must  be  in  the  sight  of  God.  (2.)  Sinners  directly 
opposed  in  their  characters  and  feelings  to  God. 
Exod.  20  :  5,  1.  c.  Rom.  8  :  7.  (3.)  The  exceed- 
ing great  evil  of  sin,  as  committed  against  infi- 
nite benevolence.  (4.)  The  ingratitude  and  base- 
ness of  sinners.  (5.)  What  the  goodness  of  God 
should  lead  them  to.  Isa.  30 :  18.  Rom.  2  :  4. 
(6.)  What  emotions  the  contemplation  of  the  good- 
ness of  God  should  excite  in  the  hearts  of  his  children. 
■Ps.  118.  Isa.  63:  7.  Eph.  5:  20.  (7.)  How  we 
may  apprehend  the  goodness  of  the  Lord.  Ps. 
107  :  43. 

6.  The  Justice  of  God.  (1.)  What  justice  is: 
First,  as  exercised  by  intelligent  beings,  whose  rela- 
tions will  admit  of  mutual  giving  and  receiving ; 
Second,  as  exercised  by  a  ruler  towards  his  subjects; 


THE    TRUTH    OF    GOD.  115 

Third,  as  relates  to  all  actions,  with  reference  to  the 
general  good.  (2.)  Which  of  these  relations  God 
sustains  to  the  universe.  (3.)  The  disposition  which 
would  lead  him  to  act  justly  in  all  these  cases.  (4.) 
How  God  is  just  as  respects  himself  (5.)  As  re- 
spects his  creatures.  (6.)  How  the  justice  of  God 
may  be  seen  from  the  light  of  reason,  and  from  the 
system  of  his  providence.  (7.)  How  from  the  Sacred 
History.  (8.)  The  positive  declarations  of  Scripture. 
Deut.  32  :  4.  Isa.  45  :  21.  Zeph.  3  :  5.  Rev.  15  : 
3,  (9.)  From  the  revelation  of  a  future  day  of  right- 
eous retribution.  Eccl.  12:  14.  Acts  17:  31.  2 
Cor.  5 :  10. 

Practical  Reflections.  (1.)  How,  by  this  attribute, 
God  is  qualified  to  be  the  Supreme  Governor.  (2.) 
How  terrible  this  renders  him  to  the  wicked.  Exod. 
34:  7,  1.  c.  Heb.  10:  26—29.  12:  29.  (3.) 
How  suffering  the  guilty  to  go  unpunished,  without 
satisfaction  and  reformation,  would  be  doing  injustice 
to  the  universe.  (4.)  Why  we  ought  to  look  with 
complacency  and  delight  upon  this  attribute. 

7.  The  Truth  of  God.  (1.)  His  veracity;  or  a 
disposition  always  to  speak  according  to  the  real  state 
of  things.  (2.)  Faithfulness;  or  a  disposition  to  con- 
form his  actions  to  previous  declarations  of  his  Word. 

(1.)  How  the  truth  of  God  may  be  proved  by 
reason.  First,  from  his  Benevolence.  Second,  from 
his  Independence  and  Immutability.  TJiird,  from  the 
excellence  of  truth  and  the  turpitude  of  falsehood. 
Fourth,  from  the  estimation  in  which  truth  is  held  by 
the  intelligent  creatures  he  has  made. 

(2.)  How  proved  from  the  Scriptures.  First,  by 
direct  declarations.  Exod.  34  :  6,  1.  c.  Ps.  117  :  2. 
146  :  6,  1.  c.  Second,  by  the  accordance  of  the  histo- 
ries recorded  in  Scripture  with  the  facts  substantiated 
by  other  evidence.  Third,  by  the  predictions  of  events 
which  have  since  been  fuffilled.  Fourth,  from  the 
doctrines  contained  in  his  Word.  Fifth,  by  the  agiee- 
ment  of  Scripture  with  itself.  Sixth,  by  the  fulfil- 
ment of  promises,  threatenings,  covenants,  &c.,  re 


116  THE    WISDOr.I    OF    GOD. 

corded  in  his  Word.     Seventh,  other  proofs,  as  they 
may  be  suggested  to  the  mind. 

Practiced  Reflections.  (1.)  How  God  is  qualified  by 
this  attribute  to  be  the  moral  governor  of  intelligent 
creatures.  (2.)  How  necessary  is  faith  to  acceptance 
with  God.  Heb.  11:6.  (3.)  How  odious  to  a  God 
of  infinite  veracity  must  be  the  sin  oiunhelief.  1  John 
5  :  10.  (4.)  How  terrible  to  the  wicked  this  renders 
the  threatenings  of  God's  word.  (5.)  How  valuable 
his  promises  to  the  righteous.  (6.)  At  what  an  infi- 
nite expense  God  has  sustained  his  truth,  while  par- 
doning rebels  doomed  to  die.  Ps.  85  :  10.  Rom. 
3:26. 

8.  The  Mercy  of  God.  (1.)  What  mercy  is.  (2.) 
Contemplate  mercy  as  a  disposition  inherent  in  the 
Divine  character.  (3.)  The  only  way  in  which  mercy 
can  be  exercised  by  Him,  towards  those  who  have 
merited  anger  and  punishment,  consistent  wdth  the 
moral  rectitude  of  his  character,  and  the  great  ends  of 
his  government.  Ps.  85  :  10.  Isa.  53  :  5,  6,  10. 
Acts  4  :  12.  5  :  31.  Rom.  3  :  25,  26.  (4.)  How 
this  attribute  is  manifested  in  his  providence.  Matt. 
5  :  45.  (5.)  How  in  his  Word.  Neh.  9  :  17.  Ps. 
3:8.  Matt.  5:7.  Rom.  5:6.  (These  two  may  em- 
brace several  subdivisions.)  (6.)  Consider  whether 
by  the  light  of  nature  we  could  discover  any  possible 
way  for  God  to  exercise  mercy  towards  the  guilty. 

Practical  Reflections.  (1.)  The  loveliness  and  glory 
of  this  attribute.  (2.)  How  we  should  feel  in  view 
of  it.  Ps.  118.  (3.)  The  great  guilt  and  danger  of 
indulging  an  unmerciful  or  cruel  disposition.  Prov. 
11:  17,  1.  c.  21  :  13.  Mark  11  :  26.  Jas.  2  :  13. 
(4.)  The  advantage  of  being  merciful.  Ps.  18  :  25. 
Prov.  11  :  17,  f.  c.     Matt.  5  :  7.     Mark  11  :  25. 

9.  The  Wisdom  of  God.  (1.)  What  wisdom  is. 
How  it  differs  from  knowledge.  How  from  cunning 
or  subtilty.  Whether  that  is  wisdom  which  does  not 
design  to  accomplish  a  good  end.  Whether  this  is  a 
natural  or  moral  attribute,  or  both.  (2.)  How  tha 
wisdom  of  God  is  manifested  in  the  works  of  creation. 


DOCTRLXES.  117 


1  5.  104.  Prov.  3  :  19.  Examine  particular  objects 
a  id  see  how  exactly  everything  is  fitted  for  the  end 
fc  r  which  it  is  designed,  and  that  a  good  end  ;  sucti  as 
the  seasons  ;  day  and  night ;  provision  made  for  the 
Vvants  and  for  the  comfort  and  pleasure  of  men  and 
animals ;  the  body  and  mind  of  man  ;  the  laws  which 
govern  the  material  world,  carried  out  in  a  great  vari- 
ety of  ways  ;  iathe  infinite  variety,  and  yet  extensive 
and  convenient  classification,  of  objects  ;  human  lan- 
guages ;  moral  agency  of  intelligent  beingrs,  &c.  (3.) 
The  wisdom  of  God,  as  exhibited  in  his  Word  ;  First, 
its  perfect  adaptation  to  the  wants  of  the  world ;  its 
variety  of  authorship,  style,  matter,  manner,  &c.; 
Second,  the  truths  revealed  ;  particularly  the  plan  of 
redemption.     Rom.  11 :  33. 

Practical  Reflections.  (1.)  Ps.  48  :  14.  (2.)  The 
folly  of  setting  up  our  own  reason  in  opposition  to 
the  word  of  God.  Isa.  40  :  13,  14.  Rom.  11  :  34,  35. 
(3.)  The  folly  of  self-conceit.  Prov.  26  :  12.  (4.) 
From  whom  all  wisdom  comes.  Prov.  2:6.  (5.) 
What  is  the  only  true  wisdom.     Job  23  :  28. 

II.       DOCTRINES. 

1.  The  Decrees  of  God.  Doctrine:  That  God 
foreordains  whatsoever  comes  to  pass.  * 

Proved,  (1.)  By  reason.  Otherwise,  he  would 
work  without  a  plan,  and  could  not  certainly  know 
what  would  take  place  hereafter ;  which  is  incon- 
sistent with  the  idea  of  infinite  wisdom.  Acts  15  :  13. 
(2.)  From  Scripture.  Job  23 :  13.  Isa.  46 :  10. 
ler.  10  :  23. 

This  doctrine  does  not  destroy  the  freedom  and 
accountability  of  the  creature.  Acts  2  :  23.  This  is 
not  to  be  understood  in  any  such  sense  as  to  make  God 
the  author  of  sin.  Jas.  1  :  13.  If  the  will  of  God  is 
done,  the  greatest  possible  goodwill  be  accomplished. 
Ps.  119  :  68,  f.  c.  How  we  ought  to  feel,  in  view  of 
this  doctrine.  Phil.  4:4.  Duty  of  submission.  Luke 
22  :  42.     Jas.  4  :  7. 


lis  DIVIXE    SOVEREIGNTY. 

2.  The  Sovereignty  of  God.  Doctrine  :  That  God 
rule^  the  universe,  according  to  his  own  pleasure, 
independently  and  without  control,  giving  no  further 
account  of  his  conduct  than  he  pleases. 

Proved,  (1.)  By  reason  :  First,  his  will  the  great- 
est good  ;  Second,  he  has  power  to  accomplish  it ; 
Third,  if  he  fails  to  accomplish  his  w'ill,  he  will  be 
under  constraint,  which  is  inconsistent  with  the  idea 
of  an  infinite  being.  Were  he  to  fail  of  accomplishing 
his  own  will,  he  would  not  be  qualified  for  a  righteous 
governor.  (2.)  From  Scripture.  Ps.  115:  3.  Dan. 
4  :  35.     Eccl.  8  :  3,  1.  c.     Job  33  :  13. 

Reflections.  (1.)  God  does  not  act  arhitrarihj, 
without  sufficient  cause,  or  merely  for  the  sake  of 
doing  his  own  will.  His  actions  are  controlled  by  a 
supreme  desire  for  the  greatest  good,  and  always 
founded  on  the  best  of  reasons.  (2.)  The  consum- 
mate folly  of  those  who  resist  his  will.  (3.)  The 
feelino-s  with  which  we  ought  to  regard  the  sove- 
reignty of  God.  1  Chron.  16  :  23—31.  Ps.  97:  1. 
(4r.)  How  terrible  this  doctrine  to  sinners.  Ps.  99: 
1.  Isa.  33  :  14.  (5.)  What  ground  of  confidence, 
comfort,  and  joy  to  the  righteous.  Ps.  45  :  6.  Hosea 
14  :  9.     Rom.  8  :  28. 

3.  Human  Depravity.  (1.)  How  extensive.  Rom. 
3  :  23.  Corroborated  by  facts.  (2.)  How  great  in 
degree.  Gen.  6  :  5.  Rom.  3  :  10—18.  (3.)  From 
whom  derived.  Rom.  5  :  12 — 19.  (4.)  How  he- 
reditary depravity  becomes  personal.  Ps.  58  :  3. 
(5.)  How  human  depravity  manifests  itself.  Rom. 
8:7.  John3:  19,20.  5:40.  Acts  7:  51.  Gal. 
5:  19—21. 

Practical  Reflections.  (1.)  How  we  ought  to  feel, 
*in  view  of  our  own  depravity.  Ezra  9:6.  Job  42  : 
6.  Ps.  38:  1—7.  51:  4,  17.  Dan.  9:  8.  (2.) 
The  necessity  of  regeneration.  Heb.  12  :  14,  1.  c. 
(3.)  How  this  load  of  guilt  may  be  removed.  Matt. 
11:  28—30.  iJohn  2:  1,  2.  (4.)  What  it  will 
bring  us  to,  if  we  do  not  obtain  deliverance  from  it. 
<iom.  6  :  23,  f.  c. 


FALLEN    MAN.       REDEMPTION.  119 

4.  Regeneration.  (1.)  Its  nature.  2  Cor.  5  :  17. 
Eph.  4  :  24.  (2.)  Its  author.  John  3  :  5,  6.  (3.) 
Influence  of  the  Spirit ;  how  exerted  ;  not  miraculous 
John  3  :  8.  (4.)  Man's  agency  in  the  work  of  re^en 
eration.  Isa.  55  :  6,  7.  Acts  2  :  38.  16:31.  Phil 
2  :   12,  13. 

5.  The  condition  of  fallen  man.  (1.)  Alienatioi 
from  God.  Job  21  :  'l4,  15.  Rom.  1  :  28.  Eph.  2 
1,2.  (2.)  Exposure  to  his  wrath.  Deut.  32:  35 
4i-  Ps.  7:  11,  12.  John  3  :  18,  36.  Eph.  2  :  3. 
(3.)  Personal  misery.  Isa.  57  :  20,21.  Misery  the 
natural  consequence  of  sin.     Jer.  2  :   19. 

Practical  Refiections.  (1.)  How  Christians  should 
feel,  in  view  of  this  subject.  Isa.  51  :  1,  1  Cor.  15  : 
10.  (2.)  How  they  should  feel,  in  view  of  the  con- 
dition of  the  impenitent.  Rom.  9:  1 — 3.  (3.)  How 
act.  Acts  20:  31,  1.^.  Rev.  22:  17.  (4.)  The 
necessity  of  a  mediator  between  God  and  man.  Gal. 
3:   10. 

6.  The  plan  of  Redemption.  (1.)  Why  sin  could 
not  be  pardoned  without  an  atonement.  Gen.  2  :  17. 
Deut.  27 :  26,  compared  v»ith  Deut.  32 :  4,  1.  c. 
Heb.  9:  22.     (2.)     What  a  mediator  is.     Job  9  :  33. 

2  Cor.  5:  18,  19.  (3.)  Why  it  was  necessary  that 
our  mediator  should  be  God.  (4.)  Why,  that  he 
should  be  also  man.  (5.)  Why  it  was  necessary  that 
he  should  obey  the  law.  Isa.  42:  21.  Gal.  4:  4, 
5.  (6.)  Why,  that  he  should  suffer.  Gal.  3  :  13. 
4:  4,  5.  Heb.  9:  22,  28.  (7.)  Why,  that  he 
should  rise  from  the  dead.  Rom.  4  :  25.  1  Cor.  15  : 
17.     1  Pet.  1:  21.     Heb.  7:  25. 

Practical  Refections.  [1.]  How  the  love  of  God 
is  manifested  in  the  provision  of  such  salvation.     John 

3  :  16.  Rom.  5  :  8.  [2.]  How  we  should  feel  and 
act  in  view  of  the  amazing  love  of  Christ.  2  Cor.  5  : 
14,  15.  [3.]  What  effect  his  love  should  have  upon 
sinners.  Zech.  12:  10.  Rom.  2:  4.  [4.]  How 
Christians  should  feel,  in  view  of  the  ingratitude  of 
the  impenitent.     Ps.  119:   136,158. 

7.  Justification      [1.]    What  justification  is.     [2.] 


120        ADOPTION,     SANCTIFICATION.     DEATH. 

Why  we  cannot  be  justified  by  the  law.  Rom.  3  ; 
23.  [3.]  The  nature  of  all  our  good  works,  religious 
exercises,  duties,  &c.  Luke  17 :  10.  [4.]  The 
ground  of  justification.  Isa,  53:  11.  Acts  13  :  39 
Rom.  8 :  3,  4.  [5.]  The  instrument  or  medium  of 
justification.  Rom.  3  :  28.  [6.]  The  effects  of  jus- 
tification. Rom.  5 :  1—5.  8 :  1—4.  15 :  13.  1 
Pet.  1:8. 

8.  Adoption.  [1.]  What  adoption  is.  Exod.  2: 
9,  10.  [2.]  Through  whom  believers  are  adopted. 
Gal.  4  :  4,  5.  [3.]  How  their  adoption  is  manifested 
to  them.  Rom.  8:  15,  16.  Gal.  4:  6.  [4.]  To 
what  adoption  entitles  them.  Rom.  8  :  17.  Gal.  4  : 
7.  [5.]  What  was  the  moving  cause  of  adoption.  1 
John  3  :  1.  [6.]  What  emotions  this  should  excite 
in  the  hearts  of  Christians. 

9.  Sanctijication.  [1.]  '"JWhat  sanctification  is. 
Rom.  6:  6,  11—13.  8:  13.  [2.]  By  whom  be- 
lievers are  sanctified.  Rom,  8:  13,  1.  c.  15:  16, 
I.  c.  1  Pet.  1  :  22.  (3.)  The  instrument  of  sanc- 
tification. John  17  :  19,  (4.)  The  procuring  cause. 
1  Cor.  1:2.  6:11.  Heb.  10 :  10.  (5.)  The  im- 
portance of  sanctification,  or  growth  in  grace.  John 
15:  8.  Col.  1 :  9 — 12.  (0.)  How  we  are  to  strive 
for  sanctification.  Phil.  2  :  12,  13.  3  :  13,  14.  (7.) 
How  we  may  secure  the  aid  of  the  Holy  Spirit.  Luke 
11:  13.  Rom.  8:  20.  (8.)  How  Christ  regards 
us,  when  we  are  not  making  progress  in  holiness. 
Rev.  3  :   15,  16. 

10.  Death.  (1.)  Its  certainty.  Heb.  9 :  27.  (2.) 
The  uncertainty  of  life.  Jas.  4:  14.  (3.)  The 
shortness  of  life.  Ps.  90  :  3—10.  1  Cor.  7  :  '29—31. 
Bring  death  near,  and  commune  with  it ;  try  to  enter 
into  the  feelings  of  the  death-bed.  (4.)  How  we 
should  live  in  view  of  the  subject.  Luke  12  :  33—40, 
(5.)  The  folly  of  laying  up  treasures  for  ourselves  in 
this  life,  Luke  12:  16— 21.  (6.)  How  death  will 
appear  to  such.  Isa.  33  :  14.  (7.)  How  death  ap- 
pears to  those  who  "  set  their  affections  on  things 
above,"     2  Cor.  5  :  6,  8.    Phil.  1 :  23.  (8.)  The  sup- 


heave:^.  the  resurrection,  judgment.  12] 

port  which  such  have  in  the  hour  of  death.     Isa.  43  : 
1,  2.     iCor.  15:  54—57. 

11.  Heaven.  (1.)  Heaven  a  place.  John  14  :  2, 
3.  Heb.  9:  24.  (2.)  The  glory  of  heaven.  Rev.  21: 
22,  23.  (3.)  What  constitutes  the  blessedness  of 
heaven  to  the  righteous.  [1.]  Freedom  from  sin,  and 
sinful  associations.  2  Cor.  5  :  2 — 4.  Rev.  21  :  27. 
[2.]  Freedom  from  pain,  and  all  evil.  Rev.  21  :  4. 
[3.]  Exercise  of  holy  affections.  1  John  4  :  16.  [4.] 
The  company  of  holy  beings.  Heb.  12  :  22—24.  [5.] 
The  immediate  presence  of  God,  and  such  communion 
and  fellowship  with  him  as  will  make  us  like  him. 
Ps.  17  :  15.  Isa.  33  :  17,  f.  c.  1  John  3  :  2.  [6.] 
The  presence  of  Jesus,  as  our  Redeemer,  to  whom  we 
are  indebted  for  all  this  glory.  John  17  :  24.  1  Thess. 
4:17.  Rev.  5  :  9.  (4.)  The  employments  of  heaven. 
[1.]  The  contemplation  of  the  infinite  perfections  of 
God,  and  the  glories  of  his  moral  government.  Rev. 
19  :  1,  2.  [2.]  Rendering  cheerful  obedience  to  his 
will.  Ps.  103:  20,21.  Matt.  6  :  10.  22:30.  [3.] 
Singing  his  praises.  Rev.  5  :  9.  [4.]  And  we  may 
suppose  holy  conversation.  (5.)  Contemplate  this 
state  as  existing  forever,  with  the  continual  in- 
crease of  the  capacity  for  enjoyment,  and  the  discov- 
eries of  the  divine  character,  his  government  and 
works. 

12.  The  Resurrection.  (1.)  What  signal  will 
usher  in  the  glorious  m.orn.  1  Cor.  15  :  52.  1  Thess. 
4  :  16.  (2.)  What  will  follow.  1  Thess.  4  :  16,  1.  c. 
(3.)  What  will  come  to  pass  in  regard  to  the  saints 
which  shall  then  be  alive  on  the  earth.  1  Cor.  15  :  51. 
1  Thess.  4  :  17.  (4.)  With  what  bodies  the  saints 
will  arise.  1  Cor.  15  :  42—44,  50,  53,  54.  (5.)  To 
whom  the  saints  will  ascribe  their  victory  and  triumph, 
in  that  day.  1  Cor.  15  :  57.  (6.)  How  the  wicked 
will  rise.     Dan.  12  :  2. 

13.  The  Judgment.  (1.)  This  awful  ceremony  is 
to  take  place  at  a  certain  time,  fixed  in  the  councils  of 
eternity.  Acts  17  :  31.  (2.)  It  will  come  suddenl}/ 
and  unexpectedly.     Matt.  24 :  36—39.     (3.)     Who 

11 


122     rilE  WORLD  OF  WOE.       CHARACTER,  OF  CHRIST. 

will  be  the  judge.  Matt.  25  :  31.  Rev.  20  :  11.  (4.) 
Who  will  stand  before  him  to  be  judged.  Rom.  14  : 
10.  Rev.  20  :  12.  (5.)  In  respect  to  what  they  will 
be  judged.  Eccl.  12:  14.  Matt.  12:  36.  Rom.  2' :  16. 
2  Cor.  .5  :  10.  (6.)  By  what  rule  they  will  be  judged. 
John  7  :  24.  Rom.  2  :  2.  (7.)  How  any  will  be  able 
to  stand  this  awful  test.  1  John  2  :  1,  2.  (8.)  What 
separation  will  be  made.  Matt.  25  ;  32.  Consider 
this  in  its  application  to  friends,  and  those  who  have 
in  any  way  come  under  our  influence.  (9.)  The 
final  award  of  the  righteous.  Matt.  25  :  33 — 36. 
(10.)  What  state  of  feeling  is  indicated  by  their  an- 
swer. Matt.  25  :  37— 39.  (11.)  The  final  sentence 
of  the  wicked.  Matt.  25 :  41— 43.  (12.)  What 
state  of  feeling  is  indicated  by  their  answer.  Matt. 
25:   44. 

14.  The  World  of  Woe.  Contemplated  for  the 
purpose  of  arousing  the  attention  to  the  condition  of 
the  impenitent.  (1.)  The  place  itself — the  prison- 
house  of  the  universe.  Matt.  25:  40.  (2.)  In  what 
manner  it  is  described.  Isa.  33  :  14.  Matt.  13  :  42,  f. 
c.  Rev.  20  :  14.  (3.)  What  will  constitute  the  mis- 
ery of  that  dread  abode.  [1.]  The  consciousness  of 
guilt.  Rom.  3  :  19,  [2.]  The  recollection  of  mercies 
abused.  Rom.  9  :  22.  [3.]  The  company- that  will  be 
there.  Matt.  25:41.  Rev.  21  :  8.  [4.]  The  wrath 
and  curse  of  Almighty  God.  Rom.  2  :  8,  9.  [5.] 
The  reflection  that  this  misery  is  to  have  no  end.  Mark 
9  :  44.  (4.)  What  will  be  the  employments  of  that 
place.  Matt.  13:42.  24:51.  How  we  ought  to  feel, 
in  regard  to  those  who  are  exposed  to  this  awful  doom. 
Matt.  22  :  39.  (6.)  What  we  should  do  for  them. 
Jude  23,  f.  c. 

III.       CHARACTER    OF    CHRIST. 

1.  It  is  unlike  that  of  any  other  being  in  the  uni- 
verse 

2.  A  mysterious  complexity  in  his  character, 
which  we  calln  union  of  two  natures  —  a  combination 


CHARACTER    OF    CHRIST.  123 

of  attributes,  all  of  which  can  neither  be  ascribed  to 
men,  nor  to  angels,  nor  to  God.  Gen.  49  :  10.  Num. 
24  :  17.  Job  19  :  23—27.  Ps.  2  :  7, 12,  c.  1.  Isa.  6  : 
1—3.  9:5,6.  28:  16.  45:  10—12,21—25.  Ps.  22  : 
6.     Isa.  49  :  7.     52  :   14.     53  :  2,  3. 

3.  Christ  is  a  man.  Phil.  2  :  8.  John  1  :  14.  Luke 
24  :  39.     Heb.  2  :   17.     5  :  8. 

4.  He  is  God.  (1.)  The  Scriptures  represent 
Christ  as  pre-existing,  in  a  glorious  character,  before 
he  appeared  in  this  world.  John  1:1,2.  3  :  13.  6  : 
38.  17:5.  Heb.  1  :  10.  (2.)  They  represent  that, 
in  passing  from  that  state  to  this,  he  suffered  a  humili- 
ating change.  2  Cor.  8  :  9.  Phil.  2:6,7.  (3.)  The 
Scriptures  directly  assert  that  he  possessed  a  superhu- 
man nature.  Heb.  1  :  4,  6.  Col.  2  :  9.  (4.)  This 
superhuman  nature  is  divine  —  the  names  of  God  are 
ascribed  to  him  —  the  attributes  of  God  are  ascribed  to 
him  —  he  is  represented  as  performing  the  works  of 
God.  Com.  Luke  1  :  16,  17,  with  Isa.  40 :  3,  and 
Isa.  6  :  1—3,  with  John  12  :  41.  Rom.  9  :  5.  John 
20  :  28.  1  John  5  :  20.  1  Ti.  3  :  16.  1  John  1  :  2. 
Rev.  22  :  13.  Isa.  44 
Jer.  17  :  10.  1  Kings 
20.  John  10  :  15.  Isa. 
Jer.  10  :  12.  Col.  1 : 
John  5  :  21.  Rev.  1  :  5,  6.  He  performed  miracles 
in  his  ovm  name.  He  was  worshiped  by  inspired 
men  who  knew^  his  character  ;  and  the  Scriptures  en- 
courage such  worship.  Acts  7  :  59.  2  Ti.  4  :  18.  2 
Cor.  12  :  8.  Acts  1  :  24.  1  Thess.  3  :  12.  2  Thess. 
2  :   16.     Phil.  2  :   10.     Heb.  1  :  6.      Rev.  5  :  8—14. 

Contemplate  the  character  of  Christ  in  its  moral  and 
practical  relations  ;  (1.)  As  illustrating  or  exhibiting 
the  character  of  God ;  (2.)  As  confirming  and  sus- 
taining his  moral  government,  while  it  admits  the  ex- 
ercise of  mercy;  (3.)  As  the  medium  throujrh  which 
all  our  duties  are  to  be  performed;  (4.)  As  the 
f(>undation  of  our  hopes. 


:  6.     Acts  1  :  24,     John  2  : 

:  24. 

3  :  39.  Matt.  9:2.    18  :  20. 

28; 

44:  24.  Gen.4:  1.  Heb.  1 

:  10. 

16.     Johnl:  3.     Phil.  3  : 

;  21. 

124  NAMES   AND   OFFICES   OF    CHRIST. 


IV.       NAMES    AND    OFFICES    OF   CHRIST. 

1.  Saviour.  (1.)  What  salvation  is.  (2.)  Why 
we  need  a  Saviour.  What  it  is  to  be  lost  —  carry  out 
the  figure  in  imagination.  Matt.  18  :  11.  (3.)  From 
what  Christ  saves  us.  Matt.  1  :  21.  (4.)  How  he 
saves  us  from  sin.  Acts  15  :  8,  9.  (5.)  His  willing- 
ness to  save.  Matt.  11  :  28—30.  John  6  :  37,  1.  c. 
(6.)  His  ability  to  save.  Heb.  7  :  25.  (7.)  The 
expense  of  this  salvation.  Rom.  5  :  7,  8.  (8.)  The 
ingratitude  of  neglecting  so  great  salvation.  Heb.  2  : 
2,3. 

2.  Redeemer.  (1.)  What  it  is  to  redeem  —  con- 
template the  figure,  and  form  a  clear  perception  of  the 
condition  of  captives  taken  in  war,  and  held  in  slave- 
ry. (2.)  Our  condition  by  nature.  Rom.  6  :  13,  f.  c. 
16,  20.  7:  14,  1.  c.  Gal.  3  :  10.  (3.)  How  Christ 
has  redeemed  us.  Gal.  3:13.  (4.)  The  price  paid 
for  our  redemption.  1  Peter  1  :  18,  19.  (5.)  How 
we  should  feel  in  view  of  this.  Rev.  5  :  9,  10.  (6.) 
What  this  should  lead  us  to  do.     1  Cor.  6  :  20. 

3.  Prophet.  (1.)  What  a  prophet  is.  (2.)  How 
Christ  teaches  his  people.  John  1  :  18.  5  :  39.  16  : 
13,  14.  (3.)  What  encouragement  we  have  to  go  to 
him  for  direction,  in  all  cases  of  doubt  and  difficulty. 
1  Cor.  1 :  30.  James  1  :  5.  (4.)  With  what  feel- 
ings we  must  receive  him  as  our  great  Teacher.  Matt. 
18:  3,4. 

4.  Priest.  (1.)  What  a  priest  is.  Heb.  5:1,2. 
(2.)  Why  we  need  a  priest,  Deut.  27  :  26.  Rom.  3  : 
20.  (3.)  How  he  was  qualified  to  become  our  priest. 
Heb.  5  :  7—9.  7  :  26—28.  4  :  15.  (4.)  How  he 
has  made  atonement  and  reconciliation  for  us.  Heb. 
9  :  11 — 14,  28.  (5.)  How  this  is  rendered  available 
to  believers  in  all  ages.  Rom.  8  :  34.  Heb.  9  :  24. 
7:  25.  (6.)  What  benefits  believers  may  derive  from 
his  intercession.  Rom.  5:  2.  Heb.  4  :  16.  (7.)  The 
sympathy  of  Christ  with  beliovers.     Heb.  4  :   15. 

5.  King.  (1.)  What  a  king  is.  (2.)  In  what 
sense  Christ  is  our  king.    Eoh.  1  :  21,  22.  (3.)    The 


MEDIATOR.       ADVOCATE    A.\D    INTERCESSOR.      125 

nature  of  the  control  he  exercises  over  us.  ]\Iatt.  11  : 
30.  Rom.  6  :  9—22.  U  :  17.  2  Cor.  10  :  5.  (4.) 
The  need  we  have  of  such  a  king.  ]Matt.  12  :  29,  (5.) 
Our  duty  to  him  as  subjects.    2  Ccr.  10  :  5. 

6.  Mediator.  (1.)  What  a  mediator  is  :  one  that 
undertakes  to  make  reconciliation  between  two  parties 
at  variance.  Job  9  :  33.  We  are  at  variance  with 
God.  Ps.  7  :  11.  Ro.  8  :  7.  (2.)  W^hat  qualifications 
are  required  in  a  mediator.  [1.]  He  must  be  the 
mutual  friend  of  both  parties.  Christ  both  God  and 
man.  John  1  :  1,  14.  The  mutual  friend  of  both. 
Luke  3  :  22.  Heb.  2  :  16,  17.  [2.]  He  must  be  able 
to  render  satisfaction  to  the  injured  party.  Christ  has 
done  this.  Isa.  42  :  21.  Gal.  3  :  13.  He  must  be 
able  to  bring  back  the  offender  to  his  duty.  This 
Christ  is  able  to  do.  Rom.  6  :  1—14.  (3.)  How 
we  may  become  reconciled  to  God.  2  Cor.  5  :  18, 
19. 

7.  Advocate  and  Intercessor.  (1.)  What  an  ad- 
vocate is :  one  that  manages  a  cause  for  another  at 
court,  and  undertakes  to  procure  his  justification  and 
discharge.  If  his  client  is  prosecuted  for  debt,  he 
must  show  that  the  debt  has  been  paid  ;  if  for  crime, 
he  must  show  some  reason  why  he  should  not  be 
punished.  Jesus  Christ  can  show  both,  in  regard  to 
us.  1  Peter  1  :  18,  19.  1  Cor.  6  :  20.  Isa.  53 :  5. 
What  an  intercessor  is :  one  that  undertakes  to  pre- 
sent the  petitions  of  a  criminal  at  the  bar  of  his 
offended  sovereign.  ,  When  a  petition  is  presented  for 
pardon,  the  person  presenting  it  must  become  respon- 
sible for  the  future  good  conduct  of  the  criminal. 
Christ  has  become  our  surety.  When  he  asks  for 
undeserved  favor  to  be  bestowed  upon  the  criminal,  it 
must  be  on  the  score  of  his  own  merits.  Jesus  can 
present  our  petitions  with  assurance  on  this  ground. 
How  blessed  are  they  who  have  such  an  Advocate 
and  Intercessor  at  the  throne  of  heaven  !  Rom.  8  :  34. 
Heb.  7 :  25.  How  we  may  come  to  the  throne  of 
grace  through  his  intercession.  Heb.  4 :  16.  No 
worship  acceptable,  which  is  not  offered  through  the 

11* 


126  CHRISTIAN   GRACES. 

intercession  of  Christ.     John  14:   13.     Acts  4:  12. 
Eph.  5  :  20. 

8.  Friend.  What  is  implied  in  a  friend.  [1.] 
He  must  be  able  and  willing  to  help  us.  Christ  is 
both  able  and  willing  to  help  all  who  come  to  him. 
Heb.  7  :  25.  Matt.  11  :  28—30.  John  6  :  37,  1.  c. 
[2.]  Friendship  must  be  cordial.  Such  is  the  friend- 
ship of  Jesus.  John  15  :  15,  16.  [3.]  A  friend  must 
possess  a  sympathizing  heart.  Such  is  the  heart  of 
Jesus.     Heb,  4  :   15. 

9.  Elder  Brother.  (1.)  The  relation  of  an  El- 
der Brother  to  the  younger  members  of  the  family. 
(2.)  How  we  come  into  this  relation  to  Christ. 
Gal.  4  :  4 — 6.  (3.)  The  blessings  that  we  receive, 
through  this  relation.  Gal.  4  :  7.  Rom.  8  :  17.  (4.) 
The  goodness  of  the  Son,  who  would  of  his  owm  ac- 
cord, receive  a  stranger  into  his  Father's  family,  to 
be  adopted,  as  a  joint  heir  with  him  to  his  Father's 
estate. 

10.  Husband.  (1.)  Proof  of  this  relation  be- 
tween Christ  and  the  church.  Isa.  54  :  5.  Eph.  5  : 
25—32.  Rev.  19 :  7,  8.  22  :  17.  (2.)  What  is 
implied  in  this  relation.  [1.]  Union.  John  15  :  5. 
Eph.  4  :  31.  [2.]  Protection.  Matt.  16  :  18.  Ca. 
8  :  5,  f.  c.  [3.]  Provision.  Phil.  4  :  19.  Eph.  5  : 
29.  [4.]  Sympathy  and  Love.  Heb.  4  :  15.  8  :  6, 
7.     [5.]     Fellowship.     Ca.  5:1. 

V.       THE    CHRISTIAN   GRACES. 

1.  Faith.  (1.)  What  faith  is.  Heb.  11  :  1.  (2.) 
Its  object.  Rom.  4  :  3,  5.  Eph.  1  :  12,  13.  Heb. 
11  :  6.  (3.)  The  effects  of  faith  on  the  heart.  Acts 
15  :  9.  Gal.  5  :  6,  1.  c.  (4.)  Its  effects  on  the  life. 
James  2  :  14 — 26.  (5.)  Necessary  to  acceptable 
prayer.     James  1:6. 

2.  Hope.  (1.)  The  object  of  hope.  2  Cor.  4  :  17, 
18.  (2.)  The  ground  of  hope.  Col.  1  :  27.  1  Tim. 
1:  1.  (3.)  The  author  of  hope.  Rom.  5:5.  15: 
13.     (4.)     The  influence  of  hope  upon  the  Christian 


CHRISTIAN    GRACES.  127 

character.  1  Thess.  5:8.  1  John  3  :  3.  (5.)  Ef- 
fect of  hope  upon  the  comfort  and  religious  enjoyment 
of  the  believer.     Heb.  3  :  6.  6  :   19. 

3.  Chanty,  or  Love.  (1.)  Its  nature.  1  Cor.  13  : 
4 — 8.  (2.)  The  object  of  love.  [1.]  As  a  feeling 
of  complacent  delight,  God  the  chief  object,  and  his 
children,  as  bearing  his  image.  Matt.  22  :  37.  1 
John  5:1.  [2.]  As  a  feeling  of  universal  benev- 
olence, it  has  for  its  object  all  mankind.  Matt.  22  : 
39. 

4.  Joy.  (1.)  Nature  of  spiritual  joy.  Rom.  14  : 
17.  (2.)  The  ground  of  joy.  Rom.  15  :  13.  1 
Peter  1 :  5—8.  (3.)  The  object  of  jov.  Psa.  16  : 
11.  43  :  4.  97  :  1.  33  :  1.  Isa.  29  :  19.  41  : 
16.  61  :  10.  Hab.  3  :  18.  Phil.  4  :  4.  (4.)  The 
permanency  of  spiritual  joy.     John  16  :  22. 

5.  Peace.  (1.)  Peace  of  conscience.  Rom.  5  :  1. 
8:1.  15  :  13.  (2.)  The  ground  of  it.  Psa.  85  : 
10.  Col.  1  :  20,  21.  (3.)  A  peaceable  spirit. 
Matt.  5  :  9.  Rom.  12  :  18.  Heb.  12  :  14.  James 
3:  17. 

6.  Brotherly  Kindness.  (1.)  Its  nature.  Eph.  4: 
32.  (2.)  Its  fruits.  Rom.  12  :  10,  15.  1  John  3  : 
16,  17. 

7.  Humility.  (1.)  Its  nature.  Matt.  5  :  3.  Rom. 
12:  3.  (2.)  Its  manifestations.  Job  42  :  5,6.  Prov. 
30 :  32.  Lam.  3  :  28.  Matt.  25 :  36—38.  Acts 
20  :  19.  Rom.  12  :  10,  1.  c.  16.  Phil.  2:3.  1 
Pet.  5  :  5.  (3.)  How  regarded  of  the  Lord.  Psa. 
138:  6.  Prov.  16:  19.  (4.)  Its  reward.  Job  22: 
29.  Ps.  9  :  12.  Prov.  15  :  33.  Isa.  57  :  15.  Matt.- 
18  :  4.  (5.)  Effects  of  humility.  Gen.  18  :  27,  1. 
c.  32  :  10.  Job  42  :  1—6.  Psa.  32  :  5.  51  :  5. 
Isa.  51  :   1.     64  :  6. 

8.  Patience.  (1.)  What  is  patience.  Rom.  8  : 
25.  James  5:7.  1  Peter  2  :  20.  (2.)  How  pa- 
tience is  cultivated.  Rom.  2:7.  5:3.  James  1  :  3. 
(3.)  Apply  this  to  the  every-day  concerns  of  life. 
(4.)  The  need  we  have  of  patience.  Job  14:  1,  2. 
Eccles.  2  :  23.      Heb.  10  :  36.     12  :   1.      (5.)    Mo- 


128  CHRISTIAN   GRACES. 

lives  to  patience.  Luke  8  :  15.  Rom.  5  :  4.  Heb. 
6:   12. 

9.  Long-Suffering.  [1.]  What  is  long-suffering. 
Eph.  4  :  2.  [2.]  Consider  the  long-suffering  and 
forbearance  of  God  towards  us,  as  a  motive  to  its  ex- 
ercise.    Lam.  3  :  22. 

10.  A  Forgiving  Temper.  [1.]  Motives  to  its 
exercise.  Ps.  103:  3.  Eph.  4:  32.  Gal.  6:  1. 
[2.]  Danger  of  the  contrary  spirit.     Mark  11  :  26. 

11.  Meekness.  [1.]  Its  nature.  1  Cor.  13  :  5 
Col.  3:  12,  13.  James  1:  21.  [2.]  How  the  Lora 
regards,  and  how  he  will  bless  the  meek.  Ps.  22 : 
26.  25:  9.  76:  9.  147:6.  149:4.  Isa.  29 : 
19.    Matt.  5  :  5.     [3.]   How  it  becomes  the  Christian. 

1  Pet.  3:4.  [4.]  Its  manifestations.  Gal.  6:1. 
Eph.  4:2.  2  Tim.  2  :  25.  James  3  :  13.  1  Pe- 
ter 3  :  15. 

12.  Gentleness.  [1.]  Twin  sister  of  meekness. 
[2.]  Its  manifestations.  1  Thess.  2:7.  2  Tim.  2 : 
24.     James  3  :  17.     [3.]   The  pattern  of  gentleness. 

2  Cor.  10  :  1.  [4.]  How  it  adorns  the  Christian 
character. 

13.  Temperance.  [1.]  What  is  temperance.  Mod- 
eration in  all  our  desires,  affections,  appetites,  and 
conduct ;  abstinence  from  injurious  indulgences.  [2.] 
Advantages  of  temperance.  I  Cor.  9 :  25.  2  Pet. 
1  :  6. 

14.  Virtue,  or  Moral  Courage.  How  this  grace 
affects  the  Christian  character.  Prov.  28  :  1.  [See 
History  of  Moses,  Elijah,  Elisha,  Jeremiah,  Daniel, 
Jesus,  and  the  Apostles.] 


THE    PRESERVATION    OF   HEALTH.  129 


LETTER   X. 

TJm  Preservation  of  Health. 

'  I  wish,  alx)ve  all  things,  that  thou  may  est  prosper,  and  be  in 
health."  — 3  John,  2. 

My  dear  Sister, 

If  we  feel  suitably  grateful  to  him  who  hath  died 
for  us,  and  washed  us  from  our  sins  in  his  own  blood, 
we  shall  desire  to  make  ourselves  useful  in  his  vine- 
yard to  the  highest  degree  of  which  our  natures  are 
capable.  But,  to  be  so,  we  must  preserve  our  bodies 
in  a  healthy  and  vigorous  state.  No  farmer  would 
think  of  employing  a  weak  and  sickly  man  in  his  field, 
upon  full  wages.  The  nature  of  the  ser%-ice  which 
God  requires  of  us  is  such  as  to  call  for  vigor  of  body 
as  well  as  strength  of  mind.  Most  of  our  efforts  to 
benefit  our  fellow-creatures  are  attended  with  labor 
of  body  and  sacrifices  of  personal  ease.  And  these 
efforts  are  greatly  impeded  by  a  feeble  state  of  health. 
Again,  bodily  feelings  have  a  great  influence  upon  the 
mind.  When  the  animal  powers  are  prostrated,  the 
mind  almost  uniformly  suffers  with  them.  Hence,  a 
feeble  state  of  the  body  may  be  a  very  great  hindrance 
to  us,  in  maintaining  the  Christian  warfare.  I  know 
that  some  individuals  have  lived  very  devoted  lives, 
and  been  eminently  useful,  with  frail  and  sickly 
bodies.  But  this  does  not  prove  that,  with  the  same 
degree  of  faithfulness,  and  a  sound  body,  they  might 
not  have  made  much  higher  attainments.  If  you  have 
read  the  lives  of  Brainerd,  IMartyn,  and  Payson,  I 
think  you  will  be  convinced  of  this.  Yet,  I  do  not 
say  that  the  affliction  of  ill  health  might  not  have  been 


130  HEALTH   AND   USEFULNESS. 

the  means  which  God  used  to  make  them  faithful. 
But  if  they  had  been  equally  faitliful,  with  strong  and 
vigorous  bodies,  I  have  no  doubt  they  would  have 
done  much  more  good  in  the  world,  and  arrived  at  a 
much  higher  degree  of  personal  sanctification.  Du- 
ring much  of  their  lives,  they  were  borne  down  and 
depressed  by  feeble  health,  and  they  all  died  in  the 
prime  of  life.  Now,  suppose  them  to  have  been  as 
devoted  as  they  were,  with  strong  and  vigorous  con- 
stitutions, until  they  had  arrived  at  the  period  of  old 
age ;  might  they  not  have  brought  forth  much  more 
fruit?  If  so,  then  God  would  have  been  so  much 
more  glorified  in  them ;  for  our  Lord  says,  "  Herein 
is  my  Father  glorified,  that  ye  hear  muchjruit.^^ 

If  the  foregoing  remarks  are  correct,  it  then  be- 
comes the  duty  of  every  Christian  to  use  all  proper 
means  to  maintain  a  sound,  healthful,  and  vigorous 
bodily  constitution.  And  this  is  much  more  within 
the  power  of  every  individual  than  many  imagine. 
It  is  true,  that  life,  and  health,  and  every  blessing, 
come  from  God.  But  he  does  not  give  these  things 
without  the  intervention  of  second  causes.  He  has 
made  our  animal  nature  subject  to  certain  fixed  laws  ; 
and  even  when  his  own  children  violate  these  laws, 
he  will  work  no  miracle  to  preserve  their  health  or 
save  their  lives.  I  am  satisfied  that  the  subject 
receives  far  too  little  attention  from  Christians  in 
general.  In  this  respect  they  seem  to  act  upon  the 
supposition  that  their  lives  are  their  own  ;  and  that 
the  injury  they  bring  upon  their  bodies,  by  impru- 
dence and  neglect  of  proper  attention,  concerns  no- 
body but  themselves.  But  this  is  a  great  mistake. 
Their  lives  belong  to  God.  He  has  bought  them 
with  the  precious  blood  of  his  dear  Son.  They  have 
dedicated  them  to  his  service;  They  are  bound, 
therefore,  to  use  all  proper  means  for  their  preserva- 
tion, that  they  may  be  prolonged  for  the  glory  of  God 
and  the  good  of  their  fellow-men. 

But  when  I  speak  of  the  means  to  be  used  for  the 
preservation  of  health,  T  do  not  intend  that  excessive 


PHrSICAL    LAWS.  131 


attention  to  remedies,  which  leads  so  many  people  to 
resort  to  medicine  upon  every  slight  illness.  But  ] 
mean  the  study  of  the  laws  or  principles  of  our  ani 
mal  existence ;  and  a  diligent  care  to  live  accordinf- 
to  those  laws.  In  short,  I  mean  living  according  ti 
nature.  Probably  a  large  proportion  of  the  diseases 
to  which  human  life  is  subject,  are  the  natural  conse 
quence  of  living  contrary  to  nature ;  or  contravening 
the  great  laws  which  govern  our  present  mode  of 
existence. 

Within  the  compass  of  a  single  letter,  I  cannot  be 
very  particular  on  this  subject.  But  I  would  recom- 
mend to  you  to  read  approved  writers  on  health,  and 
the  structure  and  constitution  of  the  human  body. 
Try  to  understand  the  principles  upon  which  this  truly 
wonderful  machine  is  kept  in  motion.  You  will  find 
it  a  most  interesting  subject.  You  will  see  the  evi- 
dence of  a  mighty  intellect  in  its  construction.  You 
will  also  be  able  to  draw  from  it  practical  lessons  to 
guide  you  in  the  most  common  concerns  of  life.  I  am 
the  more  earnest  in  this  recommendation,  because  I 
think  you  will  discover  that  many  of  those  habits  and 
customs  of  society,  which  are  peculiarly  under  the 
control  of  ladies,  need  reforming.  I  am  seriously  of 
the  opinion  that  the  general  health  of  society  depends 
far  more  upon  the  ladies  than  upon  the  physicians. 
The  former  direct  the  preparation  of  the  daily  sup- 
plies of  food,  designed  to  sustain,  refresh,  and  keep 
in  motion  the  human  system.  The  latter  can  only 
give  prescriptions  for  regulating  this  delicate  machin- 
ery, when,  by  mismanagement,  it  has  got  out  of  order. 
I  will,  however,  give  you  a  few  simple  rules  for  the 
preservation  of  health,  which,  though  incomplete,  will 
be  of  great  benefit,  if  faithfully  pursued.  From  ex- 
perience, study,  and  observation,  you  will  no  doubt  be 
able  to  add  to  them  many  improvements. 

1.  Make  attention  to  health  a  matter  of  conscience, 
as  a  religious  duty.  Pray  daily  that  God  would  give 
you  wisdom  and  self-denial,  that  you  m.ay  be  able  to 
avoid  whatever  is  injurious,  and  to  persevere  in  the 


332  CONNECTION    01    MIND   AND    BODY. 

judicious  US8  of  such  means  as  are  necessary  to  pro- 
mote sound  health  and  energy  of  body. 

2.  Maintain  habitual  cheerfulness  and  tranquillity  of 
mind.  Few  persons  are  aware  of  the  influence  which 
this  has  upon  the  health  of  the  body.  If  you  are  sub- 
ject to  melancholy,  avoid  it,  and  fight  against  it  as  a 
sin,  dishonoring  to  God,  and  destructive  of  your  own 
health  and  happiness.  It  is  dishonoring  to  God,  be- 
cause it  is  calculated  to  give  the  world  a  gloomy  and 
repulsive  idea  of  religion.  Nor  is  this  view  of  the 
subject  at  all  inconsistent  with  the  exercise  of  sorrow 
for  sin,  and  feeling  for  sinners.  Godly  sorrow  is  a 
melting  exercise,  which  softens  the  heart,  and  brings 
it  low  before  God ;  while  a  sight  of  the  cross  of 
Christ,  and  a  sense  of  pardoning  love,  bring  a  holy 
calm  and  heavenly  peace  over  all  the  soul.  But  de- 
spondency comes  over  us  like  the  withering  blasts  of 
winter.  It  congeals  the  tender  emotions  of  the  heart, 
and  casts  an  icy  gloom  over  every  object.  It  hides 
from  our  view  everything  lovely.  It  makes  us  insen- 
sible to  the  mercies  of  God  which  he  is  daily  lavishing 
upon  us.  It  shuts  up  the  soul  to  brood  alone,  over 
everything  dark  and  hideous.  It  is  no  less  unfriendly 
to  the  exercise  of  holy  affections  than  levity  of  con- 
versation and  manners.  Although  often  created  by 
bodily  infirmity,  it  reacts,  and  renders  disease  doubly 
ferocious.  Yet  it  is  so  far  under  the  control  of  the 
will,  that  grace  will  enable  us  to  subdue  it.  There  is 
a  very  intimate  connection  between  the  mind  and  body. 
The  one  acts  upon  the  other.  Depression  of  spirits 
enfeebles  all  the  animal  powers  ;  and  particularly  dis- 
turbs digestion,  thereby  deranging  the  whole  system. 
If,  therefore,  you  ever  feel  a  gloomy  depression  of 
spirits,  try  to  bring  your  mind  into  a  serene  and  grate- 
ful frame,  by  meditating  on  the  mercies  you  enjoy, 
and  exercising  a  cheerful  submission  to  the  will  of 
God.  Remember  that  God  directs  all  your  ways,  and 
that  you  have  just  as  much  of  every  comfort  and  bless- 
ing as  he  sees  fit  to  give  you,  and  infinitely  more  than 
you  deserve.     Rise  above  yourself,  and  think  of  the 


EE    REGULAR    IN    YOUR    HABITS. 


133 


infinite  loveliness  of  the  divine  character.  But,  if  this 
is  not  sufficient,  v*-alk  out  and  view  the  works  of  Na- 
ture ;  and  try  to  fornet  yourself  in  ccntemplating  the 
wisdom  and  glory  of  God,  as  manifest  in  them  ;  and 
the  bodily  exercise  will  assist  in  driving  away  tliis  dis- 
turber of  your  peace.  Or,  seek  the  society  of  some 
Christian  friend,  who  is  not  subject  to  depression  of 
spirits,  and  converse  about  those  heavenly  truths 
which  are  calculated  to  call  forth  the  exercise  of  love, 
joy,  and  gratitude,  and  make  you  lose  sight  of  your- 
self in  the  fulness  and  glory  of  God.  Any  violent 
emotion  of  the  mind,  or  exercise  of  strong  passions  of 
any  kind,  is  likewise  exceedingly  injurious  to  the 
health  of  the  body. 

3.  Be  REGULAR  in  all  your  habits.  Ascertain,  as 
nearly  as  you  can,  from  your  own  feelings  and  expe- 
rience, how  many  hours  of  sleep  you  require.  No 
general  rule  can  be  adopted,  on  this  subject.  Some 
people  need  more  sleep  than  others.  The  want  of 
sleep,  and  excessive  indulgence  in  it,  alike  operate  to 
enervate  both  body  and  mind.  Probably  every  consti- 
tution may  be  safely  brought  between  five  and  eight 
hours.  *  Of  this  you  will  judge  by  making  a  fair  trial. 
That  period  of  sleep  which  renders  both  body  and 
mind  most  energetic  and  vigorous,  should  be  adopted. 
But,  if  possible,  take  all  your  sleep  in  the  night.  Fix 
upon  an  hour  for  retiring,  and  an  hour  for  rising,  and 
then  conscientiously  keep  them.  Let  nothing  but 
stern  necessity  tempt  you  to  vary  from  them  in  a  single 
instance  ;  for  you  may  not  be  able  in  a  week  to  recover 
from  the  effects  of  a  single  derangement  of  your  reg- 
ular habits.  We  are  the  creatures  of  habit ;  but  if 
we  would  control  our  habits,  instead  of  suffering  them 
to  control  us,  it  would  be  greatly  to  our  advantage.  It 
is  also  important  that  the  hours  of  retiring  and  rising 
should  be  earii/.  Upon  the  plan  proposed,  early  retir- 
ing will  be  necessary  to  early  rising,  which  is  a  matter 
of  the  first  importance.  Early  rising  promotes  cheer- 
fulness ;  invigorates  the  system ;  and  in  many  other 
ways  contributes  to  health.  It  also  assists  devotion. 
12 


134  EXERCISE. 


There  is  a  solemn  stillness  before  the  dawn  of  day, 
in  a  winter  morning',  peculiarly  favorable  to  devotional 
feeling-s  ;  and  nothing  is  better  calculated  to  fill  the 
mind  with  grateful  and  adoring  views  of  the  benefi- 
cence of  the  Creator,  than  the  refreshing  sweetness  of 
a  summer  morn.  Whoever  sleeps  away  this  period, 
loses  half  the  pleasures  of  existence.  To  sally  forth 
and  enjoy  the  calmness  and  serenity  of  such  a  season  ; 
to  listen  to  the  sv/eet  warbling  of  the  birds  ;  to  behold 
the  sparkling  dew-drops,  and  the  gayety  of  the  open- 
ing flowers,  as  all  nature  smiles  at  the  approach  of  the 
rising  sun  ;  to  join  the  music  of  creation,  in  lifting  up 
a  song  of  softest,  sweetest  melody,  in  praise  of  their 
great  Author,  is  no  common  luxury. 

4.  Spend  at  least  two  liours  every  day  in  active  exer- 
cise in  the  open  air.  This  time  may  be  divided  into 
such  portions  as  you  find  most  convenient.  The 
proper  seasons  for  exercise  are,  about  an  hour  either 
before  or  after  a  meal.  This  you  may  do  without  re- 
gard to  the  weather,  provided  you  observe  the  follow- 
ing precautions,  when  it  is  cold,  damp,  or  wet: — 1. 
Exert  yourself  sufficiently  to  keep  moderatel}^  warm. 
2.  Do  not  stop  on  your  way,  to  get  chilled.  3.  On 
returning,  change  any  garment  that  may  be  wet  or 
damp,  before  sitting  down.  This  course  will  not  only 
keep  up  your  regular  habits,  but  produce  a  hardiness 
of  constitution  which  will  greatly  increase  your  use- 
fulness in  life.  It  is  a  great  mistake  to  suppose  that 
exposure  to  a  damp,  vapory  atmosphere  is  injurious  to 
health.  The  danger  lies  in  exposing  yourself  when 
the  system  is  in  a  relaxed  state,  as  it  is  during  rest, 
after  exercise.  But,  while  a  general  action  is  kept 
up,  by  vigorous  exercise,  nature  itself  will  resist  the 
most  unfriendly  vapors  of  the  atmosphere.  There  is 
a  great  and  growing  evil  in  the  education  of  ladies  of 
the  middling  and  higher  classes,  at  the  present  day. 
The  tender  and  delicate  manner  in  which  they  are 
bred,  enfeebles  their  constitutions,  and  greatly  dimin- 
ishes their  usefulness,  in  every  station  of  life.  Many 
of  them  are  sicklv,  and  few  of  them  are  able  to  endure 


EXPOSURE.       BATHE    FREQUENTLY.  185 

'he  slightest  hardships.  To  show  that  this  is  the 
f^ult  of  their  education,  we  reed  only  to  refer  to  the 
condition  of  those  younjr  wonien  whose  circumstances 
in  life  render  it  necessary  for  them  to  labor.  In  most 
cases  they  possess  hale  and  vigorous  constitutions, 
and  are  even  more  capable  of  enduring  hardships  than 
most  men  of  sedentary  habits.  There  may  be  some 
exceptions  to  this  remark ;  but  if  these  cases  were 
examined,  we  should  doubtless  find  that  the  laws  of 
nature  have  been,  in  some  other  respects,  transgressed. 
I  do  not  see  how  this  delicate  training  can  be  recon- 
ciled with  Christian  principle.  If  we  have  devoted 
ourselves  to  the  Lord,  it  is  our  duty  not  only  to  do  all 
the  good  we  can  in  this  world,  but  to  make  ourselves 
capable  of  doing  as  much  as  possible.  The  man  in  the 
parable  was  condemned  for  not  improving  and  increas- 
ing his  talent.  Anything,  then,  which  has  a  ten- 
dency to  diminish  our  usefulness,  should  be  regarded 
as  sin. 

Exposure  to  all  kinds  of  weather  has  this  advantage 
also.  It  renders  a  person  much  less  likely  to  take 
cold  ;  and,  of  course,  less  subject  to  sickness.  For  a 
great  proportion  of  diseases  ovre  their  origin  to  com- 
mon colds. 

No  part  of  a  code  of  health  is  of  more  importance 
than  exercise.  M^'ithout  it,  everything  else  will  fail. 
And  it  is  as  necessary  that  it  should  be  regular  every 
day,  and  at  nearly  the  same  hours  every  day,  as  it  is 
that  meals  should  be  regular.  We  might  as  well  omit 
eating  for  a  day,  as  to  neglect  exercise.  The  one  is 
as  necessary  as  the  other,  to  promote  the  regular  opei' 
ations  of  the  animal  functions. 

But,  when  your  situation  will  admit  of  it,  I  would 
advise  you  to  take  a  portion  of  your  exercise  in  those 
domestic  employments  which  require  vigorous  exertion. 
If  you  open  your  windows,  you  will  have  the  fresh  air  ; 
at  the  same  time,  you  will  enjoy  the  satisfaction  of 
rendering  your  hours  of  relaxation  useful. 

5.  Bathe  frequently.  About  five  eighths  of  the  food 
taken  into  the  stomach  passes  off  by  insensible  perspi- 


186      EFFECTS    OF    BAD    OR    EXCESSIVE    DIET. 

ration ,  through  the  pores  of  the  skin  ;  and  with  it  is 
thrown  off  whatever  impure  matter  is  found  in  any 
part  of  the  system.  When  this  perspiration  is  ob- 
structed, general  derangement  succeeds.  It  is  chiefly 
to  promote  this  that  exercise  is  required-  But  the 
matter  thrown  off  is  of  a  very  poisonous  nature  ;  and 
if  not  removed  may  be  absorbed  again  into  the  system 
It  also  collects  upon  the  surface,  and  obstructs  the  reg- 
ular discharge  from  the  pores.  Frequent  ablution  is 
therefore  highly  necessary. 

It  is  also  essential  to  personal  cleanliness.  There 
is  an  odor  in  this  insensible  perspiration,  which  be- 
comes oftensive  when  the  impurities  collecting  upon 
the  surface  of  the  skin  are  not  frequently  removed. 
The  entire  surface  of  the  body  should  be  washed  every 
day ;  and  if  this  is  done  on  rising  in  the  morning, 
with  cold  water,  and  followed  with  brisk  rubbing  with 
a  coarse  towel,  it  will  furnish  an  effectual  safeguard 
against  taking  cold.  This,  however,  should  be  re- 
mitted, when  there  is  any  danger  to  be  apprehended 
from  the  sudden  application  of  cold  ;  or  serious  conse- 
quences may  follow.  Tepid  water,  w^ith  soap,  should 
occasionally  be  used  at  night,  in  order  to  remove  all 
impurities  from  the  skin. 

6.  Pay  attention  to  the  quality  and  quantity  of  food 
taken  into  the  slomnch.  I  know  of  nothing  else  which 
more  necessarily  affects  both  the  health  of  the  body, 
and  the  vigor  of  the  intellect.  It  is  from  this  that  the 
blood  is  formed,  and  the  continual  waste  of  the  system 
supplied.  And  through  the  blood  it  acts  on  the  brain, 
which  is  the  seat  of  the  intellect.  Yet,  notwithstand- 
ing this,  those  whose  peculiar  province  it  is  to  direct 
the  preparation  of  our  food,  seldom  inquire  into  the 
chemical  effect  any  such  preparation  may  have  upon 
the  stomach,  and,  through  it,  upon  the  whole  system. 
Indeed,  the  business  is  generally  lef\  to  persons  en- 
tirely ignorant  of  the  principles  Avhich  govern  the  hu- 
man constitution.  It  is  no  wonder,  then,  that  a  large 
proportion  of  the  culinary  preparations  of  the  present 
day  are  decidedly  unfriendly  to  it.     But  in  relation 


EFFECTS    OF    BAD    OR   EXCESSIVE    DIET.       137 

to  this  matter,  I  cannot  here  be  very  particular.  I 
will  only  give  some  general  rules,  by  which  you  may 
discover  the  bounds  of  moderation,  and  what  articles 
of  food  ought  to  be  avoided.  The  sensible  effects 
arising  from  food  unsuitable  to  the  state  of  the  stom- 
ach are  generally  the  following  :  —  Disagreeable  eruc- 
tations, accompanied  with  risings  of  food  ;  uneasy  or 
burning  sensations  of  the  stomach  ;  acidity  ;  and  these 
symptoms  are  often  succeeded  by  headache  and  dizzi- 
ness or  vertigo.  The  effects  of  an  excessive  quantity 
of  food  are  first  felt  by  an  uneasiness  and  oppressive 
fulness  of  the  stomach.  This  is  succeeded  by  a  gen- 
eral distension  or  fulness  of  the  blood-vessels,  partic- 
ularly about  the  head  ;  general  lassitude  ;  sluggishness 
and  dulness  of  intellect,  with  a  great  aversion  to 
mental  effort.  These  sensations  are  accompanied  by 
a  general  uneasiness  throughout  the  whole  system, 
with  more  or  less  pain.  It  also  brings  into  exercise 
every  unholy  temper.  It  makes  people  fretful,  impa- 
tient, and  peevish.  The  best  disposition  may  be 
ruined  by  the  improper  indulgence  of  the  appetite.  I 
have  been  particular  in  describing  these  symptoms, 
because  people  are  often  subject  to  many  uncomforta- 
ble sensations,  for  which  they  cannot  account,  but 
which  might  be  traced  to  this  source.  A  large  share 
of  our  unpleasant  feelings  probably  arises  either  from 
the  improper  quality,  or  excessive  quantity,  of  the  food 
taken  into  the  stomach.  And  the  bounds  of  modera- 
tion are  more  frequently  exceeded  by  all  classes  of 
people,  than  many  imagine.  But  for  a  more  fall  ex- 
amination of  this  subject,  I  must  again  refer  you  to 
the  works  of  judicious  writers  on  health,  and  the  means 
of  preserving  it.  This  is  a  matter  so  intimately  con- 
nected with  the  sphere  of  a  lady's  influence,  that  every 
female  should  give  it  a  thorough  investigation. 

Carefully  observe  those  articles  of  food  which  you 
find  injurious,  and  avoid  them.  Observe,  also,  as 
nearly  as  you  can,  the  quantity  which  agrees  with 
your  stomach,  and  see  that  you  never  exceed  it.  Take 
no  food  between  your  regular  meals.  The  stomach  is 
12* 


138  EATING   AND    DRINKING. 

■jmployed  from  three  to  five  hours  in  digesting  a  meal; 
"f  more  food  is  taken  during  that  time,  it  disturbs  and 
/mpedes  digestion,  and  makes  it  more  laborious.  And, 
ifter  one  meal  is  digested,  the  stomach  needs  rest  be- 
/bre  another  is  taken.  In  connection  with  these  gen- 
-^.ral  hints,  attention  to  the  two  following  rules  will 
Q:enerally  be  sufficient : 

(1.)  Avoid  highly  seasoned  food,  fresh  bread,  heat- 
mg  condiments,  and  stimulating  drinks. 

(2.)  Select  the  simplest  dishes,  and  make  your 
'ileal  of  a  single  course.  Mixed  dishes  are  more  like- 
fy  to  be  injurious  ;  and  a  second  course  will  almost 
certainly  lead  to  excess. 

But,  do  not  give  your  attention  so  much  to  this 
subject  as  to  become  splenetic.  The  imagination  has 
a  great  influence  upon  animal  feeling ;  and  if  you  are 
always  watching  the  digestion  of  your  food,  you  will 
be  sure  to  find  dyspeptic  symptoms  ;  and  if  you  hu- 
mor your  stomach  too  much,  you  will  weaken  its  ca- 
pacity of  accommodating  itself  to  the  kind  of  nutriment 
it  receives.  Having  fixed  your  principles  of  regimen, 
adhere  to  them  as  rigidly  as  you  can  without  incon- 
venience to  others ;  but  having  done  this,  let  your 
mind  dwell  as  little  as  possible  on  the  subject,  and  do 
not  make  it  a  matter  of  frequent  conversation.  Espe- 
cially, do  not  make  trouble  to  the  friends  who  enter- 
tain you,  wiien  away  from  home,  by  excessive  partic- 
ularity. You  may  find  some  wholesome  dish  on  the 
most  luxurious  table  ;  and  if  the  table  is  lean^  you 
need  not  fear. 

As  we  are  com.manded,  whether  we  eat  or  drink, 
or  whatsoever  we  do,  to  do  all  to  the  glory  of  God,  it 
may  not  be  amiss  to  inquire  how  we  may  glorify  God 
in  eating  and  drinhing.  1.  We  may  eat  for  the  pur- 
pose of  strengthening  our  bodies,  to  enable  us  to 
engage  in  the  active  service  of  the  Lord.  2.  When 
we  partake  in  moderation  of  the  bounties  of  Provi- 
dence, it  is  right  that  our  animal  appetites  should  be 
feasted  with  the  delicious  taste  of  the  fruits  of  the 
earth.      But  we  must  see  the  glory  of  God  in  it 


GLORIFYDTG    GOD.  139 

Here  the  benevolence  of  his  character  shines  forth,  in 
the  wonderful  provision  which  he  has  made  for  the 
gratification  of  our  earthly  appetites.  Hence  we  may 
argue  the  ineffable  sweetness  of  the  bread  of  life  —  the 
food  of  the  soul.  This  mortal  body  is  but  a  tent 
pitched  in  the  wilderness,  for  the  residence  of  the  soul 
during  its  pilgrimage.  If,  then,  God  has  opened  the 
treasures  of  the  animal  and  vegetable  kingdoms  to 
please  the  taste  of  this  meaner  part,  how  much  more 
abundant  the  provision  for  feasting  the  soul  with  pure 
spiritual  food  ;  with  eternally  increasing  knowledge  of 
the  divine  character  and  perfections  !  But  we  cannot 
so  partake  of  tliose  rich  and  hurtful  dainties  invented 
by  man.  The  delight  thus  experienced  is  the  glory 
of  man,  not  of  God.  And  the  effect  produced  is  the 
destruction  of  those  delicate  organs  of  taste  which  he 
has  provided,  that  we  may  discern  the  exquisite  sweet- 
ness of  the  natural  fruits  of  the  earth.  By  the  same 
means,  also,  we  destroy  our  health,  and  unfit  our- 
selves for  his  ser\ice.  3.  But,  I  suppose  the  apostle 
had  in  his  mind  chiefly  the  idea  of  acknowledging  God, 
when  we  partake  of  his  bounty,  and  of  honoring  him 
by  doing  everything  in  obedience  to  his  commands. 
Strict  and  intelligent  regard  to  these  two  points  would 
generally  direct  us  aright  in  the  matter  of  eating  and 
drinking. 

Do  not,  by  any  means,  think  this  subject  beneath 
your  attention.  The  greatest  and  best  of  men  have 
made  it  a  matter  of  practical  study.  Those  who  have 
given  us  the  brightest  specimens  of  intellectual  effort 
have  been  remarkable  for  rigorous  attention  to  their 
diet.  Among  them  may  be  mentioned  Sir  Isaac 
Newton,  John  Locke,  and  President  Edwards.  Tem- 
perance is  one  of  the  fruits  of  the  spirit.  It  is  there- 
fore the  duty  of  every  Christian,  to  know  the  bounds 
of  moderation  in  all  things,  and  to  practise  accord- 
ingly. 

7.  ^5  much  as  possible  avoid  taking  medicine.  The 
practice  of  resorting  to  remedies  for  every  unpleasant 
feeling  cannot  be  too  strongly  reprobated.     Medicine 


140  TAKING    MEDICINE. 


should  be  regarded  as  a  choice  of  two  evils.  It  may 
throw  off  a  violent  attack  of  disease,  and  save  life ; 
but  it  must  inevitably,  in  a  greater  or  less  degree,  im- 
pair the  constitution.  Medicine  is  unfriendly  to  the 
human  system.  Its  very  effect,  which  is  to  disturb 
the  regular  operation  of  the  animal  functions,  proves 
this.  But,  when  violent  disease  is  seated  upon  any 
part,  this  may  be  necessary ;  and  the  injury  received 
from  the  medicine  may  not  bear  any  comparison  with 
the  consequences  which  would  folio v/,  if  the  disease 
were  left  to  take  its  course.  In  such  cases,  the  phy- 
sician should  be  called  immediately,  as  delay  may  be 
fatal.  But  the  great  secret  lies  in  avoiding  such  at- 
tacks, by  a  scrupulous  attention  to  the  laws  of  nature. 
Such  attacks  may  generally  be  traced  either  to  violent 
colds,  or  the  interruption  of  some  of  the  regular  func- 
tions of  the  body.  The  most  important  of  these  may, 
with  proper  attention,  be  brought  almost  entirely  un- 
der the  control  of  habit ;  and  all  of  them  may  generally 
be  preserved  in  healthy  action,  by  proper  attention  to 
diet  and  exercise.  But  careless  and  negligent  habits, 
in  these  respects,  will  ruin  the  most  hardy  constitu- 
tion, and  bring  on  a  train  of  disorders  equally  detri- 
mental to  mind  and  body.  But,  in  most  cases  of 
moderate,  protracted  disease,  a  return  to  the  regular 
system  of  living  according  to  nature  will  gradually 
restore  lost  health.  Or,  in  other  words,  a  strict  ex- 
amination will  discover  some  violation  of  the  prin- 
ciples of  the  human  constitution,  as  the  cause  of 
derangement ;  and  by  correcting  this  error,  nature 
will  gradually  recover  its  lost  energies,  and  restore 
soundness  to  the  part  affected. 

Your  affectionate  Brother. 


MENTAL   CULTH^ATION.      READING.  141 


LETTER  XI. 

Menial  Cultivation.     Reading. 

My  dear  Sister, 

Our  minds  are  given  us  as  talents  to  improve  in  the 
service  of  God.  If  we  neglect  the  proper  cultivation 
of  them,  we  shall  come  under  the  condemnation  of  the 
servant  who  hid  his  talent  in  the  earth.  But  there  is 
a  very  great  difference  between  mental  cultivation  and 
the  mere  reception  of  knowledge.  So  you  will  per- 
ceive that  when  I  speak  of  the  improvement  of  the 
mind,  I  do  not  mean  reading  only ;  but  that  discipline 
which  calls  into  exercise  the  intellectual  faculties,  and 
enables  us  to  employ  them  in  the  investigation  of  the 
truth.  This  discipline  is  a  necessary  preparation  for 
profitable  reading.  It  is  a  great  mistake  to  suppose 
that  mind  is  entirely  original ;  or  that  only  a  few  pos- 
sess intellectual  faculties  capable  of  searching  into  the 
deep  recesses  of  knowiedge.  It  is  true  some  possess 
talents  of  a  superior  order ;  but  none,  except  idiots, 
are  incapable  of  improvement ;  and  many  of  the  great- 
est minds  have  been  formed  upon  a  foundation  which 
appeared  to  consist  of  little  else  than  dulness  and 
stupidity.  The  most  crooked  and  unpromising  twig 
may,  by  proper  care  and  culture,  become  a  great  and 
beautiful  tree.  The  object  of  all  education  is  to  pre- 
pare us  for  usefulness,  either  to  ourselves  or  to  oth- 
ers. We  are  not  to  disregard  ourselves.  The  glory 
of  God  is  as  much  concerned  in  our  own  spiritual 
growth,  as  in  that  of  any  other  individual.  But  we 
are  to  love  others  ^5  ourselves,  and  seek  their  good  as 
our  own.  Although  our  heads  may  be  filled  with 
knowledge,  yet  if  we  have  not  the  capacity  of  em* 


142  AlTvITTEN    EXERCISES. 

ploying  it  for  practical  purposes,  it  will  be  of  little 
benefit,  either  to  ourselves  or  others.  Many  persons 
excuse  themselves  for  nes^lecting  to  improve  their 
minds,  upon  the  ground  that  they  are  incapable  of 
doing  anything  great  or  brilliant.  But  this  arises 
from  a  foolish  pride.  If  we  have  but  a  single  talent, 
we  are  equally  under  obligation  to  improve  it  in  the 
service  of  our  Master  as  if  we  had  ten.  And  it  was 
upon  this  principle  that  the  servant  was  condemned  to 
whom  but  one  was  given. 

The  discipline  of  which  I  speak  may  be  effected  in 
many  ways.  But  the  method  I  shall  propose  is  one 
that  can  be  pursued  without  an  instructor,  while  em- 
ployed most  of  the  time  in  active  pursuits.  The 
course  already  recommended,  in  relation  to  meditation 
and  the  study  of  the  Scriptures,  will  be  found  a  great 
assistance  in  the  proper  discipline  of  the  mind.  But 
this  is  not  all  that  is  necessary.  I  know  of  nothing 
which  more  effectually  calls  out  the  resources  of  the 
mind  than  writing.  To  a  person  unaccustomed  to 
this  exercise,  it  appears  exceedingly  difficult.  But  a 
little  practice  will  make  it  a  pleasing  and  delightful 
employment.  The  mind  is  far  more  richly  feasted 
with  ideas  conceived  and  brought  forth  by  itself,  than 
by  those  produced  by  others,  and  communicated 
through  the  medium  of  the  senses ;  and  all  the  intel- 
lectual faculties  are  strengthened  and  improved  by 
exertion. 

I  would,  therefore,  advise  you  to  pursue  a  regular 
plan  of  written  exercises.  This  will  be  very  easy,  if 
you  only  learn  to  think  methodically.  Select,  chieliy, 
practical  subjects ;  which  your  Sabbath-school  les- 
sons, your  subjects  of  meditation,  and  your  daily  study 
of  the  Scriptures,  will  furnish  in  great  abundance. 
The  principal  reason  why  young  persons  find  this  ex- 
ercise so  difficult  is,  that  they  usually  select  abstract 
subjects,  which  have  scarce  any  relation  to  the  com- 
mon concerns  of  life.  On  this  account,  it  will  be 
greatly  to  your  advantage  to  choose  some  Scripture 
truth  as  the  subject  of  your  exercise.     The  Bible  is  a 


DISCIPLINE.  143 


practical  book,  and  we  have  a  personal  interest  in 
everything  it  contains.  When  )-ou  have  selected  your 
subject,  carefully  separate  the  different  parts  or  prop- 
ositions it  contains,  and  arrange  them  under  different 
heads.  This  you  will  find  a  great  assistance  in  di- 
recting your  thoughts.  If  you  look  at  the  whole  sub- 
ject at  once,  your  ideas  will  be  obscure,  indefinite,  and 
confused.  But  all  this  difficulty  will  be  removed,  by 
a  judicious  division  of  its  parts.  Set  apart  regular 
portions  of  time  to  be  employed  in  writing.  Let  these 
seasons  be  as  frequent  as  may  consist  with  your  other 
duties,  and  observe  them  strictly.  Do  not  indulge  the 
absurd  notion  that  you  can  write  only  when  you  feel 
like  it.  Remember  your  object  is  to  discipline  the 
mind,  and  bring  it  under  the  control  of  the  will.  But, 
to  suffer  your  mind  to  be  controlled  by  your  feelings, 
in  the  very  act  of  discipline,  is  absurd.  As  well 
might  a  mother  talk  of  governing  her  child,  while  she 
allows  it  to  do  as  it  pleases.  Finish  one  division  of 
your  subject  every  time  you  sit  down  to  this  exercise, 
until  the  whole  is  completed.  Then  lay  it  aside  till 
you  have  finished  another.  After  this,  review,  cor- 
rect, and  copy  the  first  one.  The  advantage  of  laying 
aside  an  exercise  for  some  time,  before  correcting  it, 
is,  that  you  will  be  m.ore  likely  to  discover  its  defects 
than  while  your  first  thoughts  upon  the  subject  are 
fresh  in  your  mind.  But  never  commence  a  subject, 
and  leave  it  unfinished.  Such  a  course  renders  the 
mind  fickle,  and  unfits  it  for  close  study  and  patient 
investigation.  Finish  what  you  begin,  however  diffi- 
cult you  may  find  it.  Scarce  any  habit  is  of  more 
practical  importance  than  perseverance.  Do  not  be 
discouraged,  even  if  you  should  be  able  to  bring  forth 
but  one  idea  under  each  division  of  your  subject. 
You  v/ill  improve  with  every  exercise.  I  well  recol- 
lect the  first  attempt  I  made  at  writing.  With  all  the 
study  of  which  I  was  capable,  I  could  not  produce 
more  than  five  or  six  lines.  Carefully  preserve  all 
your  manuscripts.  By  referring  to  them  occasionally, 
/ou  will  discover  your  progress  in  improvement.     In 


144  IlEADI^'o. 


these  exercises  you  can  make  use  of  the  knowledge 
you  acquire  in  reading-,  whenever  it  applies  to  your 
subject.  But,  in  everything,  remember  your  depend- 
ence upon  God,  and  seek  the  direction  of  his  Holy 
Spirit. 

Reading  is  also  of  great  importance.  By  this  we 
call  in  the  aid  of  others'  minds,  with  the  experience 
of  past  ages.  But,  unless  you  observe  some  system 
in  your  reading,  you  will  derive  comparatively  little 
benefit  from  it.  I  will  endeavor  to  mark  out  a  sim 
pie  plan,  which  you  may  find  useful.  For  this  pur- 
pose I  shall  arrange  the  various  kinds  of  reading, 
under  four  different  heads,  to  each  of  which  you  may 
assign  particular  days  of  the  week. 

1.  History,  two  days  ; 

2.  Biography,  one  day  ; 

3.  Doctrinal,  one  day  ; 

4.  Miscellaneous,  two  days. 

The  advantages  of  this  plan  are,  that  the  knowledge 
you  acquire  will  be  more  complete  than  it  would  be 
if  you  were  to  pursue  but  one  subject  at  a  time  ;  and 
the  variety  will  add  interest  to  the  employment. 
But  each  of  these  different  kinds  of  reading  requires  a 
separate  notice. 

(1.)  History  is  divided  into  two  kinds,  sacred  and 
profane.  It  is  for  this  reason  that  I  have  assigned 
two  days  in  the  week  for  the  reading  of  it.  I  would 
have  one  of  these  days  devoted  to  the  history  of  the 
church,  and  the  other  to  the  history  of  the  world. 
Both  these  are  highly  necessary  to  every  one  who 
desires  an  enlarged  view  of  the  affairs  of  the  world, 
and  the  dealings  of  God  with  mankind  in  general, 
and  with  his  church  in  particular.  In  reading  pro- 
fane history,  several  things  are  to  be  kept  distinctly 
in  view. 

1 .  The  providence  of  God  in  directing  the  affairs  of 
men.  Observe  the  hand  of  God  in  ever3rthing  ;  for 
he  controls  the  actions  even  of  wicked  men,  to  accom- 
plish his  own  purposes.  The  Bible  is  full  of  this  great 
truth.    Scarcely  a  pa^®  ©ac  be  found  where  it  is  not 


THINGS    TO    BE    OBSERVED.  145 

recognized.  "  The  mo^t  High  ruleth  in  the  kingdom 
of  men,  and  giveth  it  to  whomsoever  he  will."  He 
calls  the  king  of  Assyria  the  "  rod  of  his  anger,"  for 
chastising  the  hypocritical  Jews ;  but  adds,  "  How- 
beit,  he  meaneth  not  so,  neither  doth  his  heart  think 
so ;  but  it  is  in  his  heart  to  destroy  and  cut  off  nations 
not  a  few."  And,  in  a  subsequent  verse,  he  says, 
when  he  has  performed  his  whole  work,  by  this 
wicked  king,  he  will  punish  his  stout  heart,  and  the 
glory  of  his  high  looks.  But  it  is  not  in  great  mat- 
ters alone,  that  the  hand  of  the  Lord  is  to  be  seen. 
He  exercises  a  particular  providence  over  the  least 
as  well  as  the  greatest  of  his  works.  Even  a  single 
sparrow^  says  our  Lord,  shall  not  fall  to  the  ground 
without  oar  heavenly  Father.  iVnd  this  is  one  of  the 
brightest  glories  of  the  divine  character.  He  Vv'ho 
fills  immensity  with  his  presence,  condescends  to  care 
for  the  minutest  beings  in  the  universe. 

2.  Observe  the  connection  of  the  events  recorded  in 
history,  with  the  fulfilment  of  jprophecy.  I  do  not, 
however,  suppose  you  will  be  able  to  see  this  very 
clearly,  without  reading  some  authors  who  have 
made  the  prophecies  their  particular  study.  And 
this  you  will  not  be  prepared  to  do  with  much  profit, 
till  you  have  the  leading  events  of  history  fixed  in 
your  mind. 

3.  Observe  the  depravity  of  the  human  heart,  and 
the  evil  nature  of  sin,  as  manifested  in  the  conduct  of 
wicked  men,  who  have  been  left  without  restraint, 
and  in  the  consequences  resulting  from  such  conduct. 

4.  See  the  hatred  of  God  towards  sin,  as  displayed 
in  the  miseries  brought  upon  the  world  in  consequence 
of  it.  In  reading  history,  we  find  that  individuals, 
whom  God  could  have  cut  off  by  a  single  stroke  of 
his  hand,  have  been  permitted  to  live  for  years,  and 
spread  devastation,  misery,  and  death,  everpvhere 
around  them.  The  infidel  would  pronounce  this  in- 
consistent with  the  character  of  a  God  of  infinite 
benevolence.     But  t)  e  whole  mystery  is  explained  in 

13 


146  THINGS    TO    BE    OBSERVED. 

the  Bible.  All  this  wretchedness  is  brought  upon 
men  for  the  punishment  of  their  sins. 

5.  Observe  what  bearing  the  events  recorded  have 
upon  the  church  of  Christ.  One  of  the  great  Jaws  of 
God's  moral  government  upon  earth,  appears  to  be, 
that  he  directs  and  overrules  all  things  with  particular 
reference  to  the  kingdom  of  Christ.  Often,  events 
which  seem,  at  first  glance,  to  be  altogether  foreign 
to  the  interests  of  this  kingdom,  appear,  upon  a  closer 
examination,  to  be  intimately  connected  with  it.  Take, 
for  example,  the  conquests  of  Alexander  the  Great. 
As  the  life  of  this  extraordinary  man  stands  out  alone, 
unconnected  with  the  subsequent  history  of  the 
church,  we  see  nothing  but  the  wild  career  of  mad 
ambition.  But,  in  taking  a  more  enlarged  view  of  the 
subject,  we  discover  that  he  was  the  instrument  which 
God  employed  for  spreading  over  a  large  portion  of 
the  world  one  common  language ;  and  so  to  prepare 
the  way  for  the  introduction  of  the  gospel.  Wherev- 
er the  arms  of  Alexander  extended,  the  Greek  lan- 
guage was  made  known ;  and  this  was  the  language 
in  which  the  books  of  the  New  Testament  were  writ- 
ten. And,  no  doubt,  if  we  could  discover  it,  every 
event  of  history  has  a  bearing,  equally  direct,  upon  the 
interests  of  Christ's  kingdom. 

But,  in  order  to  keep  all  these  things  distinctly  be- 
fore your  mind,  you  must  maintain,  in  the  midst  of 
your  reading,  a  constant  spirit  of  prayer. 

In  reading  church  history,  you  will  have  occasion  to 
observe  the  same  things,  because  the  history  of  the 
church  is  necessarily  connected  with  the  history  of  the 
world  But  there  are  also  some  things  to  be  noticed, 
wb^3rein  the  history  of  the  church  differs  from  that  of 
the  world.  The  dealings  of  God  with  his  own  people 
differ  from  his  dealings  with  his  enemies.  The  af- 
flictions which  he  brings  upon  the  former  are  the 
wholesome  corrections  of  a  tender  Father,  and  de- 
signed  for  their  good  ;  those  he  brings  upon  the  lat- 
ter are  designed  either  to  lead  them  to  repentance,  or 
they  are  just  judgments,  intended  for  the  destruction 


BIOGRAPHY.  147 


of  those  who  have  filled  up  the  measure  of  their  in- 
iquities. But  be  careful,  in  reading  church  history, 
that  you  do  not  lose  sight  of  the  true  church  of  Christ. 
Most  of  the  histories  which  have  been  written,  are 
filled  either  with  accounts  of  individuals,  or  of  bodies 
of  wicked  men,  who  could  lay  no  claim  to  the  charac- 
ter of  the  church  of  Christ.  A  church  consists  of  a 
society  of  people,  professing  the  fundamental  doctrines 
of  the  gospel,  and  practising  them  in  their  lives.  Or, 
in  other  words,  having  both  the  form  and  power  of 
godliness.  Without  these,  no  body  of  men  have  any 
right  to  be  called  the  church  of  Christ.  If  you  observe 
this,  you  will  relieve  yourself  from  much  perplexity 
of  mind,  which  the  careless  reader  experiences  from 
supposing  that  all  the  evils  described  in  any  period  of 
the  history  of  the  nominal  church,  do  really  exist  in 
the  true  church.  These  very  evils  prove  that  it  is 
not  the  true  church  of  Christ. 

(2.)  Religious  Biography,  or  the  lives  of  indi- 
viduals of  eminent  piety,  is  perhaps  the  best  kind  of 
practical  reading.  It  is  in  many  respects  very  profit- 
able. It  furnishes  testimony  to  the  reality  and  value 
of  the  religion  of  Jesus,  by  the  exemplification  of  the 
truths  of  Revelation  in  the  lives  of  its  followers.  It 
also  points  out  the  difficulties  which  beset  the  Chris- 
tian's path,  and  the  means  by  which  they  can  be  sur- 
mounted. Suppose  a  traveller  just  entering  a  dreary 
wilderness.  The  path  which  leads  through  it  is  ex- 
ceedingly narrow  and  difficult  to  be  kept.  On  each 
side,  it  is  beset  with  thorns,  and  briers,  and  miry  pits. 
Would  he  not  rejoice  to  find  a  book  containing  the  ex- 
perience of  former  travellers  who  had  passed  that 
way  ;  in  which  every  difficult  spot  is  marked  ;  all  their 
contests  with  wild  beasts  and  serpents,  and  all  their 
falls  described  ;  and  a  beacon,  or  guide-board,  set  up, 
wherever  a  beaten  track  turns  aside  from  the  true 
way  ?  All  this  you  may  find  in  religious  biographies. 
There,  the  difficulties,  trials,  temptations,  falls,  and 
deliverances  of  God's  people  are  described.  You  may 
profit  from  their  examples.     But,  one  caution  is  ne- 


148     DOCTRINAL  AND  MISCELLANEOUS  READING. 

cessary.  Bring  every  religious  experience  described 
in  these  works  to  the  test  of  the  Holy  Scriptures.  If 
you  find  anything  contrary  to  this  unerring  standard, 
leject  it.  Satan  is  ever  busy,  and  may  deceive  even 
good  men  with  false  experiences.  I  would  advise 
you,  so  far  as  practicable,  to  keep  always  the  biogra- 
phy of  some  eminent  person  in  a  course  of  reading, 
and  devote  to  it  what  time  you  can  spare  from  your 
ordinary  pursuits,  one  day  in  the  week. 

(3.)  In  relation  to  doctrinal  reading,  I  have  already 
given  general  directions.  If  you  devote  to  it  the  spare 
time  of  one  day  in  the  week,  regularly,  you  will  keep 
alive  your  interest  in  the  investigation  of  truth,  and 
yet  avoid  becoming  so  much  absorbed  in  abstract 
speculation  as  to  overlook  present  duty. 

(4.)  Under  the  head  of  miscellaneous  reading,  I 
shall  comprehend  the  following:  Works  on  the 
prophecies,  to  be  read  in  connection  with  histoiy; 
practical  works  on  Christian  character,  experience  and 
duty ;  on  the  instruction  of  the  young  ;  illustrations  of 
Scripture  ;  on  the  natural  sciences ;  on  health :  to 
these  you  may  add,  occasionally,  an  interesting  book 
which  may  fall  in  your  way,  on  subjects  not  included 
in  this  enumeration.  Keep  in  a  course  of  reading  a 
book  on  some  one  of  the  above  topics,  and  devote  to  it 
the  leisure  of  one  day  in  the  week.  The  other  day, 
which  I  have  recommended  to  be  devoted  to  miscella- 
neous reading,  I  would  have  you  employ  in  reading 
newspapers  and  periodical  publications.  If  you  find 
one  day  insufficient  for  this,  you  can  keep  by  you  a 
newspaper,  to  fill  up  little  broken  intervals  of  time, 
which  cannot  well  be  employed  in  regular  study.  Do 
not,  however,  read  everything  you  find  in  the  news- 
papers, nor  suffer  yourself  to  acquire  such  a  morbid 
appetite  for  the  exciting  subjects  discussed  in  them, 
as  to  tempt  you  to  break  in  upon  your  systematic 
course  of  reading.  Newspapers  and  periodicals  con- 
tain much  trash ;  and  you  may  fritter  away  all  your 
leisure  upon,  them,  to  the  great  injury  of  your  mind 
and  heart     Your  chief  object  in  reading  them  should 


TIME    FOR    READING.  149 

be,  to  preserve  in  your  mind  the  history  of  your  own 
times  ;  and  to  understand  the  subjects  which  interest 
the  public  mind ;  as  well  as  to  observe  the  sicrns  of 
the  times,  in  relation  to  the  progress  of  Christ's  kino-- 
dom. 

I  have  sketched  the  above  plan,  hoping-  you  may 
find  it  a  useful  guide  in  the  acquisition  of  knowledge. 
The  work  here  laid  out  may  seem  so  great,  at  first 
sight,  as  to  discourage  you  from  making  the  attempt. 
But  a  little  calculation  will  remove  every  difficulty. 
If  you  read  but  twenty  pages  in  a  day,  at  the  close  of 
the  year  you  will  have  read  a  thousand  pages,  under 
each  of  the  above  divisions  ;  more  than  six  thousand 
pages  in  all.  This  would  be  equal  to  twenty  vol- 
umes, of  three  hundred  pages  each.  Pursue  this 
plan  for  ten  years,  and  you  will  have  read  two  hundred 
volumes,  containing  sixty  thousand  pages.  You  can 
read  twenty  pages  in  an  hour,  at  least  ;  and  I  think 
yon  will  not  say  it  is  impossible  to  spare  this  portion  of 
time  every  day,  for  the  purpose  of  acquiring  useful 
knowledge.  Think  what  a  vast  amount  may  thus  be 
treasured  up  in  the  course  of  a  few  years  !  But  you 
may  not  always  be  able  to  obtain  books,  and  keep  them 
a  sufficient  length  of  time  to  pursue  the  above  plan 
strictly.*  In  such  case,  you  can  vary  it  to  suit  your 
circumstances  and  convenience.  But  always  have  a 
regular  system.  You  will  find  it  very  profitable  to 
take  notes  in  writing  of  such  thoughts  as  occur  to 
your  own  mind,  in  the  course  of  your  reading ;  and 
particularly  of  the  several  points  to  be  noted  in  histo- 
ry, and  of  the  practical  lesson  which  you  learn  from 
biography.  And  you  ought  always  to  give  sufficient 
time  to  your  reading  to  enable  you  to  understand  it 
thoroughly. 

As  you  have  never  manifested  a  taste  for  what  is 
commonly  called  light  reading,  it  is  hardly  necessary 
for  me  to  say  anything  on  the  subject.     I  cannot  see 

*  In  the  Appendix  will  be  found  a  list  of  books,  suiuble  for  the 
eourse  here  recommended. 
13* 


150  ENGLISH    CLASSICS. 

how  a  Christian,  who  has  had  a  taste  of  ^'-  angeVs 
food,^''  can  relish  the  miserable  trash  contained  in  nov- 
els. The  tendency  of  novel  reading  is  most  pernicious. 
It  enervates  the  mental  powers,  and  unfits  them  for 
close  study  and  serious  contemplation.  It  dissipates 
the  mind,  and  creates  a  diseased  imagination.  It  pro- 
motes a  sickly  sensibility,  and  renders  its  votaries  un- 
fit for  the  pursuits  of  real  life.  It  is  a  great  waste  of 
time,  and  on  this  account  alone  may  be  regarded  as 
sinful.  But  I  would  not  advise  you  to  read  any 
books,  merely  because  you  can  get  nothing  else  ;  nor 
because  there  is  nothing  bad  in  them.  There  are 
many  books  which  contain  nothing  particularly  objec- 
tionable, which,  nevertheless,  are  not  the  best  that 
can  be  obtained.  There  are  so  many  good  books,  that 
there  is  no  necessity  for  wasting  your  precious  time 
upon  crude,  ill-digested,  or  unprofitable  works.  You 
may,  however,  devote  some  time  pleasantly  and  prof- 
itably, to  reading  the  best  English  classics,  both  in 
poetry  and  prose;  which,  for  the  want  of  a  better 
term,  I  shall  include  under  the  head  of  Literary,  for 
the  purpose  of  cultivating  the  imagination,  improving 
the  taste,  and  enriching  your  style.  These  should 
be  selected  with  great  discrimination  and  care,  with 
reference  both  to  their  style  and  their  moral  tendency. 
Poetry,  to  a  limited  extent,  tends  to  elevate  the  mind, 
cherish  the  finer  sensibilities  of  the  heart,  and  refine 
the  taste. 

If  you  cannot  obtain  books  which  furnish  you  a 
profitable  employment  for  your  hours  of  leisure,  de- 
vote them  wholly  to  the  stady  of  the  Bible.  This 
you  always  have  with  you ;  and  you  will  find  it  a 
never-failing  treasure.  The  more  you  study  it,  the 
more  delight  it  will  afford.  You  may  find  new  beau- 
ties in  it,  and  •'  still  increasing  light,"  as  long  as  you 
live ;  and  after  death,  the  unfolding  of  its  glorious 
mysteries  will  furnish  employment  for  a  never-ending 
eternity.  Your  aflectionate  Brother. 


IMPROVEMENT    OF    TLME.  151 


LETTER    XII. 

Improvement  of  Time.     Present  Obligation. 

"Remember  how  short  my  time  is."  —  Ps.  89  :  47. 
"  To  everything  there  is  a  season,  and  a  time  to  every  purpose 
under  the  heaven." — Eccl.  3:  1. 

"  Redeeirsins  the  lime,  because  the  days  are  evil."  —  Eph.  5:  16. 
"  Behold  NOW  is  the  accepted  time."  —  2  Cor.  6 :  2. 

My  dear  Sister, 

When  you  entered  into  solemn  covenant  with  the 
Lord,  you  consecrated  your  whole  life  to  his  service. 
Your  time,  then,  is  not  your  own,  but  the  Lord's.  If 
you  waste  it,  or  spend  it  unprofitably,  you  rob  God. 
You  are  not  at  liberty  even  to  employ  it  exclusively 
to  yourself.  You  are  bound  to  glorify  God  with  your 
time.  And  how  can  this  be  done  ?  By  so  employing- 
it  that  it  will  be  most  beneficial  both  to  yourself  and 
others.  The  Christian,  who  properly  considers  the 
great  work  he  has  to  perform  in  his  own  soul,  as  well 
as  the  wide  field  of  benevolent  exertion  which  opens 
everyW'here  around  him,  and  reflects  how  exceed- 
ingly short  his  time  is,  will  not  be  disposed  to  trifle 
away  any  of  the  precious  moments  God  has  given 
him.  Hence  we  are  exhorted  to  redeem  or  resaie 
the  time,  as  it  flies.  A  very  common  fault  lies  in  not 
estimating  the  value  of  a  moment.  This  leads  to  the 
waste  of  immense  portions  of  precious  time.  It  is 
with  time  as  with  an  estate.  The  old  adage  is, 
'  Take  care  of  the  pennies,  and  the  pounds  will  take 
care  of  themselves."  So,  if  we  take  care  of  the  mo- 
ments, the  hours  will  take  care  of  themselves.  Indeed, 
our  v/hole  lives  are  made  up  of  moments.  A  little 
©'ilcuiation  may  startle  those  who  carelessly  and  fool- 


152  VALUE    OF    BIOMENTS. 

ishly  trifle  away  small  portions  of  time.  Suppose  you 
waste  only  ten  minutes  at  a  time,  six  times  in  a  day ; 
this  will  make  an  hour.  This  hour  is  subtracted 
from  that  portion  of  your  time  which  might  have  been 
devoted  to  active  employments.  Sleeping,  refresh- 
ment, and  personal  duties,  generally  occupy  at  least 
one  half  of  the  twenty- four  hours.  You  have  then 
lost  one  twelfth  part  of  the  available  portion  of  the 
day.  Suppose,  then,  you  live  to  the  age  of  seventy 
years.  Take  from  this  the  first  ten  years  of  your 
life.  From  the  sixty  remaining,  you  will  have  thrown 
away  five  years !  These  five  years  are  taken  from 
that  portion  of  your  time  which  should  have  been  em- 
ployed in  the  cultivation  of  your  mind,  and  in  the 
practical  duties  of  religion.  For,  the  common  excuse 
for  neglecting  the  improvement  of  the  mind,  and  the 
cultivation  of  personal  piety,  is  want  of  time.  Now, 
if  you  employ  one  half  of  this  time  in  reading,  at  the 
rate  of  twenty  pages  an  hour,  you  will  be  able  to  read 
more  than  eighteen  thousand  pages ;  or  sixty  volumes 
of  three  hundred  pages  each.  If  you  employ  the 
other  half  in  devotional  exercises  in  your  closet,  in 
addition  to  the  time  you  would  spend  in  this  manner, 
upon  the  supposition  that  these  five  years  are  lost, 
what  an  influence  will  it  have  upon  the  health  of  your 
soul  ?  Or,  if  you  spend  the  whole  of  it  in  the  active 
duties  of  Christian  benevolence,  how  much  good  can 
you  accomplish  1  Think  what  you  might  do  by  em- 
ploying five  years  in  the  undivided  service  of  your 
Master. 

But,  the  grand  secret  o^  redeeming  time  is,  the  sys- 
tematic arrangement  of  all  of  our  affairs.  The  wise 
man  says,  —  "  To  everything  there  is  a  season,  and  a 
time  for  every  purpose  under  heaven."  Now,  if  we 
so  divide  our  time  as  to  assign  a  particular  season  for 
every  employment,  we  shall  be  at  no  loss,  when  one 
thing  is  finished,  what  to  do  next,  and  one  duty  will 
not  crowd  upon  another.  For  want  of  this  system, 
many  people  suffer  much  needless  perplexity.  They 
find  a  multitude  of  duties  crowding  upon  them  at  the 


SYSTEMATIC    MIRANGEMENT.  153 

earae  time,  and  they  know  not  where  to  begin  to  dis- 
charcre  them.  They  spend  perhaps  half  of  their  time 
in  considering  what  they  shall  do.  They  are  always 
in  a  hurry  and  bustle,  yet,  when  the  day  is  gone,  they 
have  not  "half  finished  its  duties.  All  this  would  nave 
been  avoided,  had  they  parcelled  out  the  day,  and  as- 
signed particular  duties  to  particular  seasons.  They 
mijjht  have  gone  quietly  to  their  work  ;  pursued  their 
employments  with  calmness  and  serenity ;  and  at  the 
close  of  the  day  laid  themselves  down  to  rest,  with 
the  satisfaction  of  having  discharged  every  duty. 
Form,  then,  a  systematic  plan  to  regulate  your  daily 
employments.  Give  to  each  particular  duty  its  appro- 
priate place  ;  and  when  you  have  finished  one,  pass 
rapidly  to  another,  without  losing  any  precious  inter- 
vals between.  Bear  continually  in  mind  that  every 
moment  you  waste  will  be  deducted  from  the  period 
of  your  earthly  existence  ;  but  do  not  try  to  crowd  too 
much  into  the  compass  of  a  single  day.  This  will 
defeat  your  object.  You  will  always  be  liable  to  nu- 
merous and  unavoidable  interruptions.  You  have 
friends  who  claim  a  portion  of  your  time.  It  is  bet- 
ter to  interrupt  your  own  affairs  than  to  treat  them 
rudely.  You  have  also  many  accidental  duties,  which 
you  cannot  bring  into  the  regular  routine  of  your  em- 
ployments. Give,  then,  sufficient  latitude  to  your 
system  to  anticipate  these,  so  that  ypur  affairs  may 
not  be  thrown  into  confusion  by  their  unexpected 
occurrence. 

The  duty  of  being  systematic  in  all  our  arrange- 
ments is  enforced  by  several  considerations.  1.  By 
the  ejcampie  of  our  Creator.  By  a  careful  perusal  of 
the  first  chapter  of  Genesis,  you  will  see  that  God 
assigned  a  particular  portion  of  the  creation  to  each 
day  of  the,  week,  and  that  he  rested  on  the  seventh 
day.  Now  the  Lord  has  some  design  in  everything 
he  does.  He  never  did  anything  in  vain.  But  he 
could  as  easily  have  made  all  things  at  once,  by  a 
single  wora  of  his  power,  as  to  have  been  occupied 
six  days  in  the  creation.     As  for  resting  the  seventh 


154  MOTIVES    FOR    BEING    SYSTEMATIC. 

day,  the  Almighty  could  not  be  weary,  and  therefore 
needed  no  rest.  What,  then,  could  have  been  his 
design  in  this,  but  to  set  before  us  an  example  for  the 
regulation  of  our  conduct? 

2.  This  duty  is  also  enforced  hy  the  analogy  of  the 
visible  creation.  The  most  complete  and  perfect  sys- 
tem, order,  and  harmony,  may  be  read  in  every  page 
of  the  book  of  nature.  From  the  minutest  insect,  up 
through  all  the  animal  creation,  to  the  structure  of 
our  own  bodies,  there  is  a  systematic  arrangement  of 
every  particle  of  matter.  So,  from  the  little  pebble 
that  is  washed  upon  the  sea-shore,  up  to  the  loftiest 
worlds,  and  the  whole  planetary  system,  the  same 
truth  is  manifest. 

3.  This  duty  is  enforced  hy  our  obligation  to  employ 
all  our  time  for  the  glory  of  God.  If  we  neglect  the 
systematic  arrangement  of  all  our  affairs,  we  lose 
much  precious  time,  which  might  have  been  employed 
in  the  service  of  the  Lord. 

I  shall  close  this  letter  with  a  few  remarks  upon 
the  nature  of  obligation.  The  very  idea  of  obligation 
supposes  the  possibility  of  the  thing  being  done  that 
is  required.  There  can  be  no  such  thing  as  our  being 
under  obligation  to  do  what  is  in  its  own  nature  im- 
possible. The  idea  itself  is  absurd.  This  principle 
is  recognized  by  our  Lord  in  the  parable  of  the  tal- 
ents. The  man  only  required  of  his  servants  axord- 
ing  to  their  ability.  Nothing,  then,  is  duty  except 
what  can  be  done  at  the  present  moment.  There  are 
other  things  which  may  be  duty  hereafter ;  but  they 
are  not  present  duty.  Now,  the  great  principle  which 
I  would  here  establish  is,  as  I  have  elsewhere  re- 
marked, that  the  obligation  of  duty  rests  upon  the 
present  moment.  No  principle  can  be  of  greater  im- 
portance in  practical  life  than  this.  It  lies  at  the 
foundation  of  all  Christian  effort.  It  is  the  neglect  of 
it  which  has  ruined  thousands  of  immortal  souls,  who 
have  sat  under  the  sound  of  the  gospel.  It  is  the 
neglect  of  it  which  keeps  the  church  so  low.  If  it  is 
the  duty  of  a  sinner  to  repent,  it  is  his  duty  to  do  it 


PRESENT    OBLIGATION.  155 

noiv;  and  every  moment's  delay  is  a  new  act  of  re- 
bellion against  God.  If  it  is  the  duty  of  a  backslider 
to  return  and  humble  himself  before  God,  it  is  his 
duty  to  do  it  now;  and  every  moment  he  delays,  he 
is  going:  farther  from  God,  and  rendering  his  return 
more  difficult.  If  it  is  the  duty  of  a  Christian  to  live 
near  to  God  ;  to  feel  his  presence  ;  to  hold  commu- 
nion with  him  ;  to  be  affected  with  the  infinite  beauty 
and  excellence  of  his  holy  character ;  the  obligation 
of  that  duty  rests  upon  the  present  moment.  Every 
moment's  delay  is  5m.  And  so  of  every  other  duty. 
Our  first  object,  then,  is  to  I'now  present  duty;  our 
second,  to  do  it.  We  cannot  put  off  anything  which 
we  oughl;  to  do  now,  without  bringing  guilt  upon  our 
Eouls. 

Your  affectionate  Brother 


156  :;hristian  activity. 


LETTER    XIII. 

Christian  Activity, 

"'  She  hath  done  what  she  could."— Mark  14:8. 

My  dear  Sister, 

You  doubtless  feel  a  deep  interest  in  the  great  be- 
nevolent enterprises  of  the  present  day.  No  one  who 
possesses  the  spirit  of  our  Master  can  be  indifferent 
towards  them.  It  is  important,  then,  that  you  should 
know  what  you  can  do  towards  moving-  forward  these  en- 
terprises. For,  remember  that  your  obligation  is  as  ex- 
tensive as  your  ability.  Christ  commended  the  woman 
referred  to  in  the  passag-e  above  quoted  for  doing- 
"  what  she  could. ^^  If  you  do  more  than  any  within 
the  circle  of  your  acquaintance,  and  yet  leave  undone 
anything  that  you  can  do,  you  do  not  discharg-e  your 
obligations.  You  have  entered  into  the  service  of  the 
Lord,  and  he  requires  you  to  do  ivhat  you  can.  It 
then  becomes  a  matter  of  serious  inquiry,  "  What  can 
I  doV  It  is  an  interesting  fact,  that  the  great  moral 
enterprises  of  the  present  day,  both  for  the  conversion 
of  the  world,  and  for  ameliorating  the  temporal  con- 
dition of  the  poor,  are  in  a  great  measure  sustained  by 
the  energy  oi  female  influence.  This  influence  is  felt 
in  every  department  of  society  ;  and  must  be,  wherever 
the  principles  of  the  gospel  prevail,  so  as  to  elevate 
your  sex  to  the  station  which  properly  belongs  to  them. 
t  will  endeavor  to  point  out  some  of  the  principal  chan- 
nels through  which  it  can  be  exerted. 

I.  You  may  make  your  influence  felt  in  the  Bible 
Society.  You  know  the  grand  object  of  this  society  is 
to  put  a  copy  of  the  Holy  Scriptures  within  the  leach 


FEMALE    INFLUENCE.  157 

of  every  individual  of  the  human  race.  The  spirit  of 
Christ  is  that  of  the  most  expansive  benevolence.  If 
you  possess  this  spirit,  and  value  the  sacred  treasure 
contained  in  God's  word  as  you  aught,  you  will  fecx  a 
thrilling  interest  in  this  cause.  Your  heart  will  over- 
flow with  compassion  for  those  poor  souls  who  have 
not  the  word  of  life.  What,  then,  must  be  your  emo- 
tions, when  you  consider  that  more  than  six  hundred 
millions  of  your  fellow-beings,  as  good  by  nature  as 
yourself,  are  destitute  of  the  Bible  ]  The  population 
of  the  whole  world  is  estimated  at  seven  hundred  and 
thirty-seven  millions.  Of  these,  five  hundred  and  nine 
millions  are  heathen,  and  one  hundred  and  fifty-six 
millions  are  Roman  and  Greek  Catholics ;  nearly  all 
of  whom  are  destitute  of  the  word  of  God.  This 
leaves  but  seventy-tico  millions  who  are  called  Protest- 
ants ;  but  a  vast  number  of  these,  even  in  our  highly 
favored  land,  are  living  without  the  Bible.  Can  you 
say  with  the  Psalmist,  "  Oh  how  love  I  thy  law  !  It  is 
my  meditation  all  the  day"1  How,  then,  must  your 
heart  bleed  in  view  of  these  facts  I  "But,"  perhaps 
you  reply,  "what  can  I  do  for  these  perishing  mil- 
lions?" I  answer,  Do  ivhat  you  can.  This  is  all  that 
God  requires  of  you.  Although  what  you  can  do  will 
be  but  as  a  drop  of  water  in  the  ocean,  compared  with 
what  is  to  be  done,  yet  it  may  be  the  means  of  saving 
many  perishing  souls.  You  can  become  a  member  of 
the  Bible  Society.  You  can  act  as  a  visitor  and  col- 
lector, both  to  ascertain  and  supply  those  families 
which  are  destitute  of  the  word  of  life,  and  to  obtain 
the  means  of  supplying  others.  And  if  no  female  Bi- 
ble Society  exists  in  the  place  where  your  lot  is  cast, 
you  can  exert  your  influence  among  the  ladies  #f  your 
acquaintance  to  form  one.  And  in  this  measure  I 
would  advise  you  to  persevere,  even  though  you  fird 
at  first  only  two  or  three  to  unite  with  you.  All 
obstacles  in  the  way  of  benevolent  enterprises  vanish 
before  a  spirit  of  prayerful  perseverance,  and  untiring 
exertion . 

II.     You  can  make  your  infueyue  felt  in  the  Tract 
14 


158  MONTHLY   TRACT    DISTRIBUTION. 

Society.  The  circulation  of  religious  tracts  has  been 
abundantly  owned  and  blessed  of  God's  spirit.  It 
seems  to  be  almost  the  only  means  of  reaching  some 
particular  classes  of  people,  who  never  wait  upon  God 
in  his  house.  It  is  a  cheap  method  of  preaching  the 
gospel  both  to  the  rich  and  the  poor.  For  a  single 
cent,  or  even  less,  a  sermon  may  be  obtained,  con  tam- 
ing a  portion  of  divine  truth  sufficient,  with  God's 
blessing,  to  lead  a  soul  to  Christ.  Engage  actively  in 
the  various  forms  of  this  department  of  benevolent  labor. 
The  distribution  of  a  tract  to  every  family  in  a  town, 
once  a  month,  when  properly  conducted,  may  be 
the  means  of  doing  great  good.  It  furnishes  an 
easy  introduction  into  families  where  God  is  not  ac- 
knowledged ;  and  the  matter  contained  in  the  tract 
will  assist  you  to  introduce  religious  conversation.  It 
will  enable  you  to  ascertain  and  relieve  the  wants  of 
the  poor,  without  seeming  to  be  obtrusive.  It  will 
soften  your  own  heart,  and  excite  your  compassion,  in 
view  of  the  objects  of  distress  with  which  you  meet. 
It  also  furnishes  a  convenient  opportunity  for  collect- 
ing children  into  Sabbath-schools.  In  distributing 
tracts,  endeavor,  as  far  as  courtesy  and  propriety  will 
admit,  to  engage  those  with  whom  you  meet  in  direct 
personal  conversation  with  regard  to  the  concerns  of 
their  souls  ;  and  when  you  meet  only  with  the  female 
members  of  the  family,  and  circumstances  favor  it, 
pray  with  them.  By  so  doing,  you  may  be  the  in- 
strument of  saving  many  precious  souls.  Your  labor 
will  also  reflect  back  upon  yourself,  and  warm  your 
own  heart.  You  will  get  a  deeper  sense  of  the  dread- 
ful condition  of  perishing  sinners  ;  and  this  will  be  the 
mean^  of  exciting  a  spirit  of  prayer  in  their  behalf. 
Those  engaged  in  this  work  should  meet  every  month, 
after  finishing  the  distribution,  report  all  cases  of  in- 
terest, and  spend  a  season  in  prayer  for  the  divine 
blessing  upon  their  labors.  I  would  advise  you  to  be- 
gin your  distribution  early  in  the  month,  and  always 
%ish  it  before  the  middle ;  and  be  sure  you  make  a 


THE    MISSIONARY    CAUSE.  159 

<vritten  report  to  the  superintendent,  as  soon  as  you 
have  finished  it. 

III.  You  can  make  your  influence  felt  in  the  mis- 
sionary cause.  This  is  a  cause  which  must  be  near 
the  heart  of  every  Christian.  The  spirit  of  mis- 
sions is  in  unison  with  every  feeling-  of  the  new-born 
soul.  It  is  the  spirit  of  universal  benevolence ;  the 
same  spirit  which  broug-ht  our  Lord  from  the  realms 
of  glory,  to  suffer  and  die  for  perishing  sinners.  His 
last  command  to  his  disciples,  before  ascending  up 
again  into  heaven,  was,  that  they  should  follow  his 
example,  in  the  exercise  of  this  spirit,  until  the  whole 
world  should  be  brought  to  a  knowledge  of  his  salva- 
tion. But  more  than  eighteen  hundred  years  have 
passed  away,  and  yet  at  least  two  thirds  of  the  inhab- 
itants of  this  fallen  world  have  never  heard  the  gospel ; 
and  probably  not  more  than  one  seventieth  part  of 
them  have  really  embraced  it.  This  is  a  mournful 
picture,  and  calculated  to  call  forth  every  feeling  of 
Christian  sympathy,  and  awaken  a  burning  zeal  for 
the  honor  and  glory  of  God.  O,  think  how  Jesus  is 
dishonored  by  his  own  people,  who  thus  disregard  his 
last  parting  request !  But  here  again  you  may  inquire, 
"What  can  7  do  ?"  You  can  do  much  more  than 
most  people  think  they  can  do.  Although  you  may 
not  be  permitted  to  go  to  the  heathen  yourself,  yet  you 
can  help  those  that  do  go.  I  know  that  your  means 
are  limited  ;  yet  there  are  many  ways  in  which  you 
can  do  much  for  this  cause  with  little  means.  By 
regulating  all  your  expenses  by  Christian  principle, 
you  may  save  much,  even  of  a  small  income,  for  be- 
nevolent purposes.  But  you  may  also  exert  an  influ- 
ence upon  others.  In  all  your  intercourse  with  %ther 
Christians,  especially  ladies,  you  may  stir  up  a  mis- 
sionary spirit.  To  aid  you  in  this,  become  acquainted 
with  what  has  been  done,  and  what  is  now  doing,  for 
the  conversion  of  the  heathen.  INIake  yourself  familiar 
with  the  arguments  in  favor  of  this  holy  cause.  By 
this  means,  you  may  become  a  zealous  and  successful 
advocate  of  the  claims  of  five  hundred  millions  of  per- 


160  WHAT   A   FEMALE    CAU    DO. 

ishing  heathen.  As  an  opportunity  occurs  once  a 
month  for  all  to  contribute  to  this  cause,  3^ou  know  not 
what  effect  such  efforts  may  have  upon  the  purses  of 
those  whom  God  has  blessed  with  an  abundance  of  the 
good  things  of  this  life.  Again  ;  you  may  do  much 
for  the  heathen,  by  forming  a  missionary  association 
among  the  ladies  where  you  reside.  Let  such  an  as- 
sociation employ  their  needles  half  a  day  in  every 
Aveek,  and  apply  the  avails  of  their  labor  to  the  mis- 
sionary cause.  This  would  enable  every  one  to  con- 
tribute something  for  sending  the  gospel  to  the  heathen. 
But  this  is  not  all  the  benefit  that  would  flow  from  it. 
Some  member  of  the  association  should  be  appointed 
to  read  missionary  intelligence,  while  the  rest  labor 
with  their  hands.  This  will  be  the  means  of  exciting 
a  missionary  spirit,  which  may  result  in  a  much  great- 
er benefit  than  the  amount  of  money  contributed  by  the 
society.  Another  advantage  of  this  plan  is,  that  it 
furnishes  an  opportunity  of  social  intercourse,  vi'ith  a 
great  saving  of  time.  Here  you  may  meet  your  friends 
once  a  week,  without  being  exposed  to  the  dissipating 
influence  of  parties  of  pleasure.  There  is  a  little  Sab- 
bath-school book,  published  in  Boston,  entitled  ^^ Lou- 
isa Ralston,^'  which  ought  to  be  in  the  hands  of  every 
young  lady.  It  presents  the  subject  of  missions  to  the 
heathen  in  a  most  interesting  light,  and  also  contains 
an  excellent  example  of  an  association  of  the  kind  here 
recommended. 

IV.  You  can  maJie  your  influence  felt  in  behalf  of 
the  poor.  By  frequenting  the  abodes  of  poverty  ana 
distress,  you  may  administer  to  the  wants  of  the  af- 
flicted, and  call  into  active  exercise  the  feelings  of 
Chitstian  sympathy  in  your  own  bosom.  By  this 
means,  also,  you  will  be  prepared  to  enlist  others  in 
the  same  cause.  Female  benevolent  societies,  for  as- 
sisting the  poor,  should  be  formed  in  all  large  towns ; 
and  in  most  places,  much  good  may  be  done  by  form- 
ing societies  for  clothing  poor  children,  to  enable  them 
to  attend  Sabbath-schools.  But  perhaps  there  is  no 
way  in  which  you  can  do  so  much  for  the  poor,  as  by 


A    PLEA    FOR    THE    POOR.  161 

assistinsrthem  with  your  own  hands,  in  their  affiiotivons, 
and  aiding  them  hy  your  advice.  Be  careful,  howev- 
er, that  you  do  not  make  them  feel  that  you  are  con- 
ferring an  obligation. 

There  is,  at  the  present  day,  a  very  erroneous  im- 
pression abroad,  in  relation  to  the  poor.  Many  wealthy 
people,  and  many  in  moderate  but  comfortable  circum- 
stances, seem  to  think  God  has  given  them  their  prop- 
erty solely  for  their  own  gratification.  Go  to  their 
houses,  and  you  will  find  their  tables  groaning  with 
luxuries,  their  rooms  garnished  with  costly  furniture, 
and  their  persons  decorated  with  finery.  But,  if  you 
ask  them  for  a  small  contribution  for  sufl^ering  pover- 
ty, you  will  perhaps  be  compelled  to  listen  to  a  long 
complaint  against  the  improvidence  of  the  poor ;  their 
want  of  industry  and  economy  ;  and  possibly  be  put  off 
with  the  plea,  that  supplying  their  necessities  has  a 
tendency  to  make  them  indolent,  and  prevent  them 
from  helping  themselves.  This  may  be  true  to  some 
extent ;  for  intemperance  has  brought  ruin  and  distress 
upon  many  families,  and  we  cannot  expect  either  in- 
dustry, economy,  or  any  other  virtue,  in  a  drunkard. 
But  this  is  far  from  being  a  full  view  of  the  case.  1 
know  there  is  much  suffering  even  among  the  virtuous 
poor.  Sickness  and  misfortune  often  bring  distress 
upon  deserving  people. 

The  only  way  we  can  realize  the  sufferings  of  the 
poor  is  to  suppose  ourselves  in  their  situation.  Let  a 
w^ealthy  gentleman  and  lady,  with  five  or  six  small 
children,  be  suddenly  deprived  of  all  their  property, 
and  compelled  to  obtain  a  support  for  their  family  by 
daily  labor,  and  the  lowest  employments.  Would  they 
think  they  could  live  comfortably  upon  perhaps  no 
more  than  seventy-five  cents  a  day,  as  the  proceeds  of 
the  husband's  labor?  Yet  such  is  the  situation  of 
thousands  of  families,  even  in  this  land  of  plenty.  I 
have  myself  recently  met  vith  families  of  small  chil- 
dren, in  the  severity  of  winter,  destitute  of  clothing 
sufficient  to  cover  them,  and  without  shoes.  And, 
upon  inquiry  into  their  ciicmnstances  and  means  of 
14* 


162  EXAMPLE    OF    CHRIST. 

Bupport,  I  could  not  see  how  the  parents  could  make 
any  better  provision.  Again  ;  ever,  supposing-  that 
the  wretchedness  of  the  poor  is  brought  upon  them 
by  their  own  vices,  is  it  agreeable  to  the  spirit  of 
Christ  to  refuse  to  relieve  their  distresses  ?  Has  not 
sin  brought  upon  us  all  our  wretchedness  1  If  the 
Lord  Jesus  had  reasoned  and  acted  upon  this  principle, 
would  a  single  soul  have  been  saved  ?  But,  he  has 
commanded  us  to  be  merciful,  even  as  our  Father  which 
is  in  heaven  is  merciful.  And  how  is  he  merciful? 
"  He  is  kind  unto  the  unthan\ful  and  to  the  erz7." 
Again  ;  "  If  any  man  have  not  the  spirit  of  Christ,  he 
is  none  of  his,"  And  are  we»to  suppose  that  the  poor 
in  our  day  are  any  worse  than  they  were  when  Christ 
was  upon  earth"?  Yet  we  find  him  frequently  exhort- 
ing the  rich  to  give  to  the  poor.  This  is  one  of  the 
most  common  precepts  of  the  New  Testament.  In- 
deed, our  Lord  has  greatly  honored  the  poor,  in  ap- 
pearing himself  in  a  condition  of  extreme  poverty.  At 
his  birth,  his  parents  could  provide  him  no  better  bed 
than  a  manger  ;  and  while  wearing  out  his  life  in  the 
service  of  a  lost  world,  he  had  no  place  to  lay  his 
head  !  Yet,  poor  as  he  was,  he  has  set  us  an  exam- 
ple of  giving.  At  the  last  supper,  when  he  told  Ju- 
das, "  That  thou  doest,  do  quickly,"  his  disciples 
supposed  he  had  sent  him  to  give  something  to  the 
poor.  From  this  we  may  safely  infer  that  he  was  in 
the  habit  of  frequently  doing  so.  For  what  else  could 
have  brought  this  thought  to  their  minds  ? 

A  Christian  has  nothing  that  is  his  ovvn.  He  is 
but  the  steward  of  God's  property.  By  withholding 
it,  when  the  kingdom  of  Christ  or  the  w^ants  of  the 
suffering  poor  require  it,  and  spending  it  in  extrava- 
gance, or  hoarding  it  up  for  himself  and  family  -.he  robs 
God. 

But,  even  on  the  principle  upon  which  the  world 
acts,  shall  we  neglect  the  suffering  of  a  deserving 
woman,  because  her  husband  is  intemperate  and 
vicious?  Or,  should  we  sufer  the  children  to  grow 
op  without  instruction,  in  ignorance  and  vice,  because 


TEMPERANCE.  163 


thoir  parents  are  vicious?  Be,  then,  my  dear  sister, 
the  devoted  friend  of  the  poor ;  and  seek  to  relieve 
distress  wherever  you  find  it,  or  whatever  may  be  its 
cauoe. 

V.  You  may  make  your  influence  felt  in  the  cause  of 
temperance.  A  false  delicacy  prevails  among  many 
ladies,  in  relation  to  this  subject.  They  seem  to  think 
that,  as  intemperance  is  not  a  common  vice  of  their 
own  sex,  they  have  no  concern  with  it.  But  this  is  a 
great  mistake.  No  portion  of  society  suffers  so  much 
from  the  consequences  of  intemperance  as  females. 
On  them  it  spends  its  fury.  My  heart  sickens  when 
I  contemplate  the  condition  of  the  drunkard's  wife. 
I  turn  from  the  picture  with  horror  and  disgust. 
But,  is  there  no  danger  that  females  themselves  may 
become  partakers  of  this  monstrous  vice  ?  ^ly  soul 
would  rejoice  if  it  were  so.  But  every  town,  and  vil 
lage,  and  hamlet,  furnishes  evidence  to  the  contrary. 
Even  while  lam  writing,  I  can  almost  hear  the  groans 
of  a  woman  in  an  adjoining  house,  who  is  just  on  the 
borders  of  the  drunkard's  grave.  But,  independent  of 
this,  it  is  scarcely  possible  to  dry  up  the  secret  ele- 
ments of  this  wasting  pestilence,  without  the  aid  of 
female  influence.  I  have  no  doubt,  if  the  curtain  were 
lifted  from  the  domestic  history  of  the  past  generation, 
it  would  appear  that  most  of  the  intemperate  appe- 
tites which  have  exerted  such  a  terrific  influence  upon 
society  were  formed  in  the  nursery.  But,  besides 
the  formation  of  early  habits,  females  exert  a  control- 
ling influence  over  the  public  sentiment  of  the  social 
circle.  Here  is  the  sphere  of  your  influence.  If 
young  ladies  would,  with  one  consent,  set  their  facea 
against  the  use  of  all  intoxicating  liquors,  their  influ- 
ence could  not  fail  to  be  felt  throughout  society. 
Make  yourself  thoroughly  acquainted  with  the  sub- 
ject, and  lose  no  opportunity  of  advocating  the  cause  in 
every  circle  in  which  you  move ;  or,  of  doing  what- 
ever is  right  and  proper  for  a  lady  to  do,  in  advancing  it. 

VI.  You  may  make  your  influence  felt  in  every  cir- 


164  DOING   GOOD   TO    SOULS. 

de  in  lohich  you  move,  by  directing  conversation  towards 
frofitable  subjects.  Here  the  honor  of  your  IMaster  is  con- 
cerned. There  is  a  lamentable  tendency,  even  arpong 
professors  of  religion,  when  they  meet  for  social  inter- 
course, to  spend,  their  time  in  light  and  trifling  con- 
versation. The  consequence  is,  they  bring  leanness 
upon  their  own  souls ;  and  if  any  impenitent  sinners 
witness  their  conduct,  it  helps  to  rivet  upon  them  their 
carnal  security,  "  Let  your  conversation  be  as  it  be- 
coraeth  the  gospel."  And  remember,  Christ  has  de- 
clared that  every  idle  ivord  shall  be  brought  into 
judgment.  "  Seeing,  then,  that  all  these  things  shall 
be  dissolved,  what  manner  of  persons  ought  we  to  be, 
in  all  holy  conversation  and  godliness." 

VII.  You  may  make  your  injluence  felt  in  lyringing 
people  within  the  sound  of  the  gospel.  There  are  mul- 
titudes in  this  land  of  gospel  light  who  live  like  the 
heathen.  They  do  not  appreciate  the  privileges  which 
they  might  enjoy.  They  live  in  the  habitual  neglect 
of  public  worship,  and  the  means  of  grace.  This  is 
especially  the  case  with  the  poor  in  large  towns.  Pov- 
erty depresses  their  spirits,  and  they  seem  to  feel  that 
"  no  man  cares  for  their  souls."  It  is  impossible  to 
conjecture  how  much  good  one  devoted  female  may 
do,  by  gathering  these  people  into  places  of  worship. 
A  lady  can  much  more  readily  gain  access  to  such 
families  than  a  gentleman ;  and,  by  a  pleasing  address, 
and  an  humble  and  aftectionate  demeanor,  she  may 
secure  their  confidence  and  persuade  them  to  attend 
public  worship.  In  this  way  she  may  be  the  moans 
of  saving  their  souls. 

VIII.  Lastl3\  You  may  make  your  influence  di- 
rectly felt  by  the  impenitent.  That  it  is  the  duty  of 
Christians  to  warn  impenitent  sinners  of  their  danger, 
and  to  point  them  to  the  "  Lamb  of  God,  which  tak- 
eth  away  the  sin  of  the  world,"  will  appear  from  sev- 
eral considerations :  — 

1.  The  Apostle  Peter  says,  "  Christ  suffered  for 
us,  leaving  us  an  example  that  we  should  follow  his 
steps. ^^     Let  us,  therefore,  inquire  what  was  lis  ex- 


SPIRIT    OF    CHRIST.  165 

ample,  with  reference  to  the  subject  under  considera- 
tion? The  spirit  of  Christ,  in  the  great  work  oi 
redemption,  manifests  itself  in  Compassion  for  Sin- 
ners, and  Zeal  for  the  Glory  of  God.  "  While 
we  were  yet  sinners,  Christ  d'  2d  for  us."  And  in  tlie 
near  prospect  of  his  agonies,  his  prayer  was,  "  Father, 
glorify  thy  name."  It  was  that  mercy  might  be  ex- 
tended to  the  guilty,  consistently  with  the  honor  of 
God,  that  he  laid  down  his  life.  Behold  him,  deeply 
feeling  the  dishonor  done  to  God  by  ungrateful  and  re- 
bellious men,  constantly  reproving  sin,  weeping  over 
the  impenitence  and  hardness  of  heart  of  his  country- 
men, and  even  exerting  his  power  to  drive  out  those 
who  were  profaning  the  temple.  And  he  says,  "If 
any  man  will  come  after  me,  let  him  deny  himself  and 
take  up  his  cross  and  follow  me."  To  follow  Christ 
is  to  imitate  his  example.  Hence,  unless  we  follow 
Christ,  in  his  general  spirit,  we  have  no  right  to  be 
called  after  his  name.  And  this  we  must  do  to  the 
extent  of  our  ability,  and  at  the  expense  of  any  per- 
sonal sacrifice,  not  excepting,  if  need  be,  e\enourown 
lives.  This  is  the  true  spirit  of  the  gospel  ;  and  if  it 
were  carried  out  in  the  life  of  every  professor  of  the 
religion  of  Jesus,  the  millennial  glory  would  soon 
appear. 

2.  We  are  required  to  love  God  ivith  all  our  heart, 
soul,  mind,  and  str£ngth.  When  we  love  a  friend 
we  are  careful  of  his  honor.  If  we  hear  him  defamed, 
or  lightly  spoken  of,  or  see  him  ill-treated,  it  gives 
us  pain.  We  take  part  with  him,  and  vindicate  his 
character.  But  we  see  God  dishonored,  and  his 
goodness  abused,  continually.  Multitudes  of  impeni- 
tent sinners  around  us  habitually  cast  off  his  authority, 
and  refuse  to  honor  him  as  the  moral  governor  of  the 
universe.  What  can  we  do  more  for  his  honor  and 
glory  than  to  reclaim  these  rebellious  subjects  of  his 
government,  and  bring  them  back  to  loyalty  and  obe- 
dience ? 

3.  We  are  required  to  love  our  neighbor  as  ourselves. 
We  profess  to  have  seen  the  lost  condition  of  perisn- 


166  LOVE    TO    SOULS. 


ing  sinners.  We  think  God  has  taken  our  feet  from 
the  "  horrible  pit  and  miry  clay."  We  profess  to  be- 
lieve that  all  who  have  not  embraced  Christ  are  every 
moment  exposed  to  the  horrors  of  the  second  death. 
Can  we  love  them  ^5  ourselves,  and  make  no  effort  to 
open  their  eyes  to  their  awful  danger,  and  persuade 
them  to  flee  from  it?  Said  a  young  man,  "  I  do  not 
believe  there  is  any  truth  in  what  they  tell  us  about 
eternal  punishment ;  nor  do  I  believe  Christians  be- 
lieve it  themselves.  If  they  did,  they  could  not  mani- 
fest so  little  concern  about  it.''^ 

4.  The  business  of  reclaiming  a  lost  ivorld  is  com- 
mitted to  the  Church  in  conjunction  with  the  Holy 
Spirit.  It  is  the  business  of  the  Church  to  apply  "  the 
truth"  to  the  consciences  of  lost  sinners.  It  is  the 
office  of  the  Spirit  to  make  it  effectual  to  their  salva- 
tion. "  The  Spirit  and  the  bride  [the  Church]  say, 
come.''^  And  even  the  hearer  of  the  word  is  allowed 
to  say,  ^^  come.^'  The  Scriptures  recognize  the  con- 
version of  the  sinner  as  the  work  of  the  Christian. 
"  He  which  converteth  a  sinner  from  the  error  of  his 
way,  shall  save  a  soul  from  death,  and  shall  hide  a 
multitude  of  sins."  "  Others  save  with  fear  ;  pulling 
them  out  of  the  fire."  "  Then  will  I  teach  transgress- 
ors thy  ways,  and  sinners sAa//  Z»e  converted  unto  thee." 
It  is  true,  we  cannot,  of  our  own  power,  convert  souls. 
But,  if  we  are  faithful  in  the  use  of  the  means  of  God's 
appointment,  he  may  make  use  of  us  as  instruments 
for  accomplishing  this  great  work.  Every  one  who 
has  truly  come  to  Christ  knows  the  way,  and  can  direct 
others  to  him.  And  in,  no  way,  perhaps,  can  the 
truth  be  rendered  more  effectual,  than  by  personal  ap- 
plication to  the  conscience.  David  did  not  understand 
Nathan's  parable,  till  the  prophet  said,  "  Thou  art  the 
man!" 

As  this  is  a  plain,  positive  duty,  it  cannot  be  neg- 
lected with  impunity.  God  will  not  bless  his  children 
while  they  refuse  to  obey  him.  "  If  I  regard  iniquity 
in  my  heart,  the  Lord  will  not  hear  me."  You  may 
spend  all  your  time  on  your  knees,  while  living  in  the 


PERSONAL   APPLICATION.  167 

neglect  of  a  plain  duty,  and  get  no  blessing.  We  can- 
not expect  to  enjoy  the  presence  of  God,  while  we  re- 
fuse to  point  sinners  to  Christ.  It  is  probable  that  the 
neglect  of  this  duty  is  one  of  the  principal  causes  of 
spiritual  barrenness  in  the  church.  If,  then,  Christ- 
ians wish  their  own  hearts  revived,  they  must  try  to 
persuade  others  to  come  to  Christ.  "  He  that  water- 
eth  shall  be  watered  also  himself."  If  we  wish  to 
maintain  constant  communion  with  God,  w^e  must  live 
in  the  habitual  exercise  of  the  spirit  of  Christ. 

But  many  Christians  content  themselves  with  speak- 
ing to  the  impenitent  whenever  they  meet  them  under 
favorable  circumstances,  in  the  ordinary  intercourse  of 
life.  This  is  a  duty  ;  but  it  does  not  appear  to  be  the 
eatent  of  duty.  It  is  only  following  por^  of  the  exam- 
ple of  Christ.  He  caine  ^^  to  seek  and  to  save  that 
w^hich  was  lost."  "  He  rtrn^  crJow^  doing  good."  Is 
it  not,  then,  the  obvious  duty  of  every  one  of  his  fol- 
lowers, to  seek  opportunities  of  conversing  with  the 
impenitent  upon  the  great  subject  of  their  soul's  sal- 
vation? We  are  bound  to  labor  for  the  conversion  of 
every  sinner,  for  whom  we  have  an  opportunity  of 
laboring.  God  requires  us  to  do  all  ice  can.  The 
primitive  Christians  carried  out  this  principle  in  its 
fullest  extent.  In  the  8th  chapter  of  Acts,  we  read 
that  the  church  at  Jerusalem  were  all  scattered  abroad 
except  the  apostles.  "  And  they  that  were  scattered 
abroad  loent  everywhere,  preaching  the  xcord.'"  And 
afterwards,  in  the  11th  chapter,  19th  verse,  we  hear 
of  them  as  far  as  Phenice  and  Cyprus,  where  they  had 
travelled,  preaching  [in  the  Greek  talking]  the  word 
as  they  went.  It  is  to  be  particularly  remarked  that 
these,  or  at  least  most  of  them,  were  the  private  mem- 
bers of  the  church  :  for  the  apostles  still  remained  al 
Jerusalem.  And  what  was  the  result  of  these  joint 
labors  of  the  whole  church?  Revivals  of  religion 
immediately  spread  all  over  the  land  of  Judea  and  its 
vicinity.  And  so  might  we  see  revivals  spreading 
over  this  land,  and  continuing,  with  increasing  power, 
and  multitudes  of  sinners  converted,  if  the  church,  cs 


168  WHAT    ONE    CAN    DO. 

one,  united  in  Christ,  wonkl  come  iip  to  her  duty. 
Nor  would  it  stop  here.  The  fire  thus  kindled  would 
burn  brighter  and  brighter,  and  extend  with  increasing 
rapidity,  till  it  spread  over  the  whole  world.  Should 
not  all  Christians,  then,  consider  themselves  placed, 
to  some  extent,  at  least,  in  the  situation  of  watch- 
men upon  the  walls  of  Zion  1  If  they  neglect  to  warn 
sinners,  will  they  be  guiltless  of  the  blood  of  souls? 
How  can  they  meet  them  at  the  bar  of  God  ?  Ezek. 
33:   1—9. 

Few  persons  are  aware  of  what  they  might  accom- 
plish, if  they  would  do  what  they  can.  I  once  knew  a 
young  lady,  who  was  the  moving  spring  of  nearly 
every  benevolent  enterprise,  in  a  town  of  seven  or  eight 
thousand  inhabitants.  The  Bible  Society  of  the  town 
appointed  a  number  of  gentlemen  as  visitors,  to  ascer- 
tain who  were  destitute  of  Bibles,  and  make  collec- 
dons  to  aid  the  funds  of  the  society.  But  the  time 
passed  away  in  which  the  work  was  to  have  been 
accomplished,  and  nothing  was  done.  The  books 
were  handed  over  to  this  lady.  She  immediately 
called  in  the  assistance  of  a  few  pious  friends  ;  and  in 
a  very  short  time  the  whole  town  was  visited,  collec- 
tions made,  and  the  destitute  supplied.  She  imparted 
life  and  energy  to  the  Tract  Society.  She  set  on  foot, 
and  with  the  aid  of  a  few  friends,  sustained  the  month- 
ly distribution.  There  had  been,  for  some  time,  a 
small  temperance  society  in  the  town ;  but  its  move- 
ments were  slow  and  inefficient.  She  undertook  to 
impart  to  it  new  life  and  vigor.  The  plans  and  efforts 
which  she,  in  conjunction  with  her  friends,  put  in  op- 
eration, produced  a  sensation  which  was  felt  in  every 
part  of  the  town,  and  in  a  few  months  the  number  of 
msmbers  was  increased,  from  about  fifty,  to  three 
hundred. 

The  amazing  influence  of  one  Christian,  who  lives 
out  the  spirit  of  Christ,  is  illustrated,  in  a  still  more 
striking  manner,  in  the  life  of  a  lady,  who  died  not 
long  since,  in  one  of  the  prL'cipal  cities  of  the  United 


INFLUEr^CE    OF    ONE    LADY.  169 

States.  I  am  not  permitted  to  give  her  name,  nor  all 
the  particulars  of  her  life.  But  what  I  relate  may  be 
relied  upon,  not  only  as  facts,  but  as  far  below  the 
whole  truth.  She  had  been,  for  a  long  time,  afflicted 
with  a  drunken  husband.  At  length  the  sheriff  came 
and  swept  off  all  their  property,  not  excepting  her 
household  furniture,  to  discharge  his  grog  bills.  At 
this  distressing  crisis,  she  retired  to  an  upper  room, 
laid  her  babe  upon  the  bare  floor,  kneeled  down  over 
it,  and  offered  up  the  following  petition  :  "  O  Lord,  if 
thou  wilt  in  any  xcay  remove  from  me  this  affliction,  I 
will  serve  thee  wpon  bread  and  water  all  the  days  of 
my  life,"  The  Lord  took  her  at  her  word.  Her  besot- 
ted husband  immediately  disappeared,  and  was  never 
heard  of  again  till  after  her  death.  The  church  would 
now  have  maintained  her,  but  she  would  not  consent 
to  become  a  charge  to  others.  Although  in  feeble 
health,  and  afflicted  with  the  sick  headache,  she  opened 
a  small  school,  from  which  she  obtained  a  bare  sub- 
sistence ;  though  it  was  often  no  more  than  what  was 
contained  in  the  condition  of  her  prayer  —  literally 
bread  and  water.  She  had  also  another  motive  for 
pursuing  some  regular  employment.  She  wished  to 
avoid  the  reproach  which  would  have  arisen  to  the 
cause  of  Christ  from  her  being  maintained  upon  the 
bounty  of  the  church,  while  engaged  in  the  system  of 
Christian  activity  which  she  adopted.  She  remem- 
bered the  duty  of  being  diligent  in  business,  as  well  as 
fervent  in  spirit.  She  was  a  lady  of  pleasing  address, 
and  of  a  mild  and  gentle  disposition.  "In  her  lips 
was  the  law  of  kindness."  Yet  she  possessed  an  en- 
ergy of  character,  and  a  spirit  of  perseverance,  which 
the  power  of  faith  alone  can  impart.  ^Then  she  un- 
dert0(jk  any  Christian  enterprise,  she  was  discouraged 
by  no  obstacles,  and  appalled  by  no  difficulties.  She 
resided  in  the  most  wicked  and  abandoned  part  of  the 
city,  which  afforded  a  great  field  of  labor.  Her  be- 
nevolent heart  was  pained  at  seeing  the  grog-shops 
opened  upon  the  holy  Sabbath.  She  undertook  the  dif 
ficult  and  almost  hopeless  task  of  closing  these  sinks 
15 


170  GROG-SHOPS    CLOSED. 

of  moral  pollution  upon  the  Lord's  day,  and  succeeded. 
This  was  accomplished  by  the  mild  influence  of  per- 
suasion, flowing  from  the  lips  of  kindness,  and  clothed 
with  that  power  which  always  accompanies  the  true 
spirit  of  the  gospel.  But  she  w'as  not  satisfied  with 
seeing  the  front  doors  and  windows  of  these  moral 
pest-houses  closed.  She  knew  that  little  confidence 
could  be  placed  in  the  promises  of  men  whose  con- 
sciences would  permit  them  to  traflic  in  human  blood. 
She  would,  therefore,  upon  the  morning  of  the  Sab- 
bath, pass  round  and  enter  these  shops  through  the 
dwellings  occupied  by  the  fimiilies  of  the  keepers, 
where  she  often  found  them  engaged  secretly  in  this 
wickedness.  She  would  then  remonstrate  with  them, 
until  she  persuaded  them  to  abandon  it,  and  attend 
public  worship.  In  this  manner  she  abolished  almost 
entirely  the  sale  of  liquors  upon  the  Sabbath  in  the 
worst  part  of  the  city. 

She  also  looked  after  the  poor,  that  the  gospel 
might  be  preached  to  them.  She  carried  with  her  the 
numbers  of  those  pews  in  the  church  which  were  un- 
occupied. And  upon  Sabbath  mornings  she  made  it 
her  business  to  go  out  into  the  streets  and  lanes  of  the 
city,  and  persuade  the  poor  to  come  in  and  fill  up  these 
vacant  seats.  By  her  perseverance  and  energy,  she 
would  remove  every  objection,  until  she  had  brought 
them  to  the  house  of  God.  She  was  incessant  and 
untiring  in  every  effort  for  doing  good.  She  would 
establish  a  Sabbath-school,  and  superintend  it  until 
she  saw  it  flourishing,  and  then  deliver  it  into  the 
hands  of  some  suitable  person,  and  go  and  establish 
another.  She  collected  together  a  Bible  class  of  ap- 
prentices, which  she  taught  herself.  Her  pastor  one 
day  visited  it,  and  found  half  of  them  in  tears,  under 
deep  conviction.  She  was  faithful  to  the  church  and 
to  impenitent  sinners.  She  would  not  sufler  sin  upon 
a  brother.  If  she  saw  any  member  of  the  church 
going  astray,  she  would,  in  a  kind,  meek,  and  gentle 
spirit,  yet  in  a  faithful  manner,  reprove  him.  She 
was  the  first  to  discover  any  signs  of  declension  in  the 


HOW   TO    BE    GOOD.  171 

church,  and  to  sound  the  alarm  personalfy  to  every 
conscience.  It  was  her  habitual  practice  to  reprove 
sin,  and  to  warn  sinners  wherever  she  found  them. 
At  the  time  of  her  death,  she  had  under  her  care  a 
number  of  pious  young  men,  preparing  for  the  minis- 
try. These  she  had  looked  after,  and  brought  out  of 
obscurity.  As  soon  as  their  piety  had  been  sufficient- 
ly tested,  she  would  bring  them  to  the  notice  of  her 
Christian  friends.  She  persuaded*  pious  teachers  to 
give  them  gratuitous  instruction,  and  pious  booksellers 
to  supply  them  with  books.  In  the  same  way,  she 
procured  their  board,  in  the  families  of  wealthy  Christ- 
ians. And  she  formed  little  societies  of  ladies,  to 
supply  them  with  clothing.  There  was  probably  no 
person  in  the  city  whose  death  would  have  occasioned 
the  shedding  of  more  tears,  or  called  forth  more  sin- 
cere and  heartfelt  grief.  Her  memory  is  still  deeply 
cherished  in  the  heart  of  her  pastor.*  He  has  been 
heard  to  say,  that  he  should  not  have  felt  as  severely 
the  loss  of  six  of  the  most  devoted  men  in  his  church. 

Now,  what  hinders  you  to  "go  and  do  likewise"? 
It  is  amazing  to  see  what  can  be  accomplished  by  a 
single  individual,  by  earnest  effort  and  untiring  perse- 
verance, accompanied  with  a  simple  and  hearty  de- 
pendence upon  God.  If  every  member  of  the  church 
would  do  what  he  or  she  can,  what  a  tremendous  shock 
would  be  felt  in  Satan's  kingdom  !  \Yhat  a  glorious 
triumph  would  await  the  church  !  Therefore,  "  what- 
soever thy  hand  findeth  to  do,  do  it  with  thy  might ; 
for  there  is  no  work,  nor  de\'ice,  nor  knowledge,  nor 
wisdom,  in  the  grave,  whither  thou  goest." 

But  the  work  of  directing  sinners  to  Christ  is  one 
of  vast  responsibility.  How  distressing  the  corse- 
quences,  when  the  weary  traveller  is  directed  in  the 
WTong  way  !  How  deeply  so,  if  his  way  lie  through 
the  forest,  where  he  is  exposed,  if  night  overtake  him, 

*  Thi3  was  first  written  in  1832.  He  has  since  gone  to  ihat  "  better 
land."  where  he  has  no  doubt  met  the  hearty  greetings  not  only  of 
his  dear  fellow-laborer,  hut  of  scores  whom  he  has  been  inslrumental 
in  plucking  as  "  brands  from  the  burning." 


172  CAUTIONS. 


to  Stumble  over  precipices,  sink  in  the  mire,  or  be  de- 
voured by  wild  beasts !  Yet,  what  is  this,  in  compar- 
ison to  leading-  astray  the  soul  that  is  inquiring  for  the 
way  of  salvation?  "  He  that  winneth  souls  is  wise." 
I  cannot,  however,  pursue  this  subject  here ;  but  must 
refer  you  to  a  little  work,  entitled  "Friendly  Coun- 
sel," in  which  I  have  endeavored  to  give  at  length 
suitable  directions  for  this  work. 

Tn  your  active  efforts,  several  cautions  should  be 
observed  :  —  1 .  Avoid  every  appearance  of  ostentation. 
Suppress  every  rising  of  self-complacency,  on  account 
of  what  you  do,  and  of  the  success  which  attends  your 
efforts.  Such  feelings  are  abominable  in  the  sight  of 
God ;  and  if  indulged,  will  make  you  appear  con- 
temptible in  the  eyes  of  men.  The  Pharisees  were 
active  in  many  religious  duties.  They  made  long 
prayers,  and  were  so  particular  in  outward  things  as 
to  pay  tithes  of  the  most  common  herbs.  They  also 
gave  to  the  poor.  But  all  this  they  did  that  they 
might  have  praise  of  men.  They  chose  public  places 
to  pray  ;  and  when  they  were  about  to  give  anything 
to  the  poor,  they  caused  a  trumpet  to  be  sounded  be- 
fore them,  to  give  notice  of  their  approach.  All  this 
was  done  to  feed  the  pride  of  the  carnal  heart ;  and, 
notwithstanding  their  loud  professions,  and  apparent 
good  deeds,  the  heaviest  curses  the  Lord  Jesus  ever 
pronounced  were  directed  against  them.  Be  modest, 
unobtrusive,  and  courteous,  in  all  you  do  and  say. 
Let  the  love  of  Jesus  animate  your  heart,  and  the  glory 
of  God  be  your  object.  Make  as  little  noise  as  possi- 
ble, in  everything  you  do.  Never  speak  of  what  you 
have  done,  unless  you  see  that  some  good  can  be  ac- 
complished by  it.  "  When  thou  doest  thine  ahns,  let 
not  thy  left  hand  know  what  thy  right  hand  doeth." 
Keep  yourself  out  of  view,  and  give  all  the  glory  of 
your  success  to  God. 

2.  Great  prudence  and  discretion  are  necessary  in 
everything.  Do  nothing  rashly.  When  you  have  any 
enterprise  in  view,  first  sit  down  and  consider  the  mat- 


RESOLUTION  AND  PERSEVERANCE.       PRAYER.       173 

ter  seriously.  Pray  over  it.  Look  at  it  in  all  its 
bearings,  and  inquire  what  good  will  be  likely  to  re- 
sult from  it.  When  you  have  satisfied  yourself  on 
this  point,  inquire  whether  you  have  reasonable  ground 
to  hope  for  success.  Then  summon  all  your  wisdom 
to  contrive  a  judicious  plan  of  operations.  When  this 
is  done,  proceed  with  energy  and  perseverance,  till 
you  have  either  accomplished  your  object,  or  become 
convinced  that  it  is  impracticable.  Pay  especial  re- 
gard to  the  feelings  and  advice  of  those  who  act  with 
you.  Keep  as  much  in  the  back-ground  as  you  can 
without  embarrassing  your  efforts  ;  and  whenever  you 
can  do  it,  put  others  forward  to  execute  the  plans  you 
have  devised.  This  will  save  you  from  becoming  the 
object  of  jealousy,  and  also  serve  to  mortify  your  pride. 

3.  Be  resolute  and  persevering.  When  satisfied 
you  are  in  the  way  of  duty,  do  not  be  moved  by  the 
scoffs  and  sneers  of  the  giddy  multitude.  If  some 
good  people  disapprove  your  conduct,  thinking  that 
you  attempt  too  much,  let  it  lead  you  to  a  candid  and 
impartial  reexamination  of  your  course.  If  by  this 
you  become  convinced  that  you  are  wrong,  in  the  par- 
ticular matter  in  question,  confess  it,  and  change  your 
conduct.  But,  if  this  review  of  the  affair  confirms 
you  in  the  opinion  that  your  course  is  right,  pursue  it 
with  decision  and  firmness.  There  are  some  well- 
meaning  people,  of  limited  views,  and  excessive  care- 
fulness, who  disapprove  of  the  best  of  measures,  if  they 
happen  to  be  at  variance  with  their  long-established 
customs  ;  or,  more  frequently,  if  they  were  not  co?i~ 
suited  before  the  particular  enterprise  was  undertaken. 

4.  Be  much  in  prayer.  L'pon  this  will  greatly 
depend  your  success  in  all  things.  Feel  that  of  your- 
self you  can  do  nothing  ;  but  that  you  can  do  all  things 
through  Christ  strengthening  you.  Before  undertak- 
ing anything,  pray  that  God  would  give  you  wisdom 
to  direct  and  strength  to  perform ;  and  if  it  is  any- 
thing in  which  the  efforts  of  others  will  be  required, 
pray  that  he  would  incline  their  hearts  to  engage  in 
the  work.     Before  you  go  out  on  an  errand  of  mercy, 

15* 


174  DRESS, 


first  visit  your  closet,  and  commit  yourself  to  the  di- 
rection of  the  Lord.  Pray  that  he  would  give  you 
wisdom,  courage,  and  discretion  ;  and  that  he  would 
keep  down  ihe  pride  of  your  heart,  and  enable  you  to 
do  all  things  for  his  glory. 

Your  affectionate  Brother. 


LETTER    XIV. 
Dress. 

"In  like  manner  also  that  women  adom  themselves  in  modest 
apparel,  with  shame-facedness,  and  sobriety  ;  not  with  broidered  hair, 
or  gold,  or  pearls,  or  costly  array."  —  1  Tim.  2:  9. 

My  dear  Sister  : 

We  are  required  to  do  everything  to  the  glory  of 
God.  Your  first  inquiry,  then,  in  relation  to  dress, 
must  be,  '■'■  How  can  I  glorify  God  in  my  apparel P' 
I  know  of  no  other  way  than  by  making  it  answer  just 
the  end  for  which  it  was  originally  designed.  In  the 
third  chapter  of  Genesis,  w^e  learn  that  the  object  of 
dress,  when  first  instituted,  was  to  provide  a  decent 
covering  for  our  bodies.  It  was  the  shame  brought 
upon  man  by  transgression  which  made  this  covering 
necessary.  And,  it  is  undoubtedly  in  consequence  of 
sin,  that  the  elements  have  been  turned  against  him, 
so  as  to  make  clothing  a  necessary  defence  against  the 
hostile  influence  of  heat  and  cold.  The  immediate 
discovery  of  their  nakedness,  by  our  first  parents,  after 
their  disobedience,  is  probably  intended  to  show  the 
nakedness  and  shame  which  sin  has  brought  upon  our 
souls  ;  and  the  consequent  exposure  to  the  hostile  ele- 
ments aptly  represents  the  exposure  of  the  naked  soul 
to  the  wrath  of  God.  The  invention  of  fig-leaf  aprons 
may  perhaps  represent  the  self-righteousness  of  the 


DESIGN    OF    DRESS.  175 

carnal  heart.  Impenitent  sinners  are  always  seeking 
out  some  invention  of  their  own,  by  which  they  ex- 
pect to  be  saved  from  the  consequences  of  sin.  But 
all  their  self-righteousness  will  be  no  better  defence 
against  the  storms  of  God's  wrath,  than  fig-leaf  aprons 
against  the  withering  influence  of  a  vertical  sun,  or 
the  perpetual  frosts  of  the  arctic  regions.  The  coats 
of  skin,  which  the  Lord  made  for  our  first  parents, 
were  perhaps  designed  to  represent  the  righteousness 
of  Christ,  with  which  he  would  clothe  his  people. 
This  opinion  appears  the  more  probable,  from  the  com- 
mon use  of  this  figure,  when  the  righteousness  of 
Christ  is  spoken  of,  as  imputed  to  Christians :  "  He 
hath  clothed  me  with  the  garments  of  salvation,  he 
hath  covered  me  with  the  robe  of  righteousness." 
"  And  to  her  [the  church]  was  granted,  that  she 
should  be  arrayed  in  fine  linen,  clean  and  w^hite ;  for 
the  linen  is  the  righteousness  of  the  saints."  "  For 
in  this  we  groan,  earnestly  desiring  to  be  clothed  upon 
Vfixh.  our  house  which  is  from  heaven  ;  if  so  be  that 
being  clothed,  we  shall  not  be  found  naked.  For  we 
that  are  in  this  tabernacle  do  groan,  being  burdened  : 
not  for  that  we  would  be  unclothed,  but  clothed  upon." 
"  And  being  found  in  him,  not  having  mine  own 
righteousness,  which  is  of  the  law,  but  that  which  is 
through  the  faith  of  Christ,  the  righteousness  which 
is  of  God  by  faith."  The  real  design  of  clothing, 
then,  may  be  summed  up  in  the  following  particulars  : 
1.  A  modest  covering  for  our  bodies.  2.  A  defence 
against  the  hostile  elements.  3.  An  acknowledgment 
of  our  spiritual  nakedness  and  exposure  to  the  wrath 
of  God- ;  and  our  need  to  be  clothed  with  the  right- 
eousness of  Christ.  Whenever  we  pervert  it  from 
these  ends,  to  the  gratification  of  our  pride  or  vanity, 
we  not  only  do  not  glorify  God  therein,  but  we  com- 
mit actual  sin. 

A  few  things  are  necessary  to  be  observed,  in  rela- 
tion to  your  apparel:  —  1.  All  that  you  have  is  thi 
Lord's.  You  have  nothing  but  w^hat  he  has  given 
you  ;  and  this  you  have  solemnly  promised  to  employ 


176  NO    PRECISE    RULE    OF    DRESS. 

in  his  service.  You  have  no  right,  therefore,  need- 
lessly to  squander  it  upon  your  person.  The  apostle 
Paul,  in  the  text  quoted  at  the  commencement  of  this 
letter,  directs  women  to  adorn  themselves  with  modest 
apparel ;  and  forbids  the  wearing  of  costly  ornaments 
and  jewelry.  The  apostle  Peter  also  repeats  the 
same  exhortation.  The  love  of  finery  displayed  by 
many  of  the  females  of  our  congregations,  some  of 
whom  are  professors  of  religion,  is  directly  at  variance 
with  these  passages  of  Scripture.  But,  if  the  Bible 
had  been  entirely  silent  on  the  subject,  I  cannot  see 
how  Christians  could  reconcile  so  much  needless  ex- 
pense upon  their  persons  with  the  spirit  of  benevo- 
lence which  the  gospel  breathes,  when  so  many 
millions  of  precious  souls  are  perishing  without  any 
knowledge  of  the  only  way  of  salvation,  or  while  so 
many  around  them  are  suffering  from  penury  and 
want.  This  is  certainly  contrary  to  the  spirit  of 
Christ.  He  who,  for  our  sakes,  became  poor ;  who 
led  a  life  of  self-denial,  toil,  and  suffering,  that  he 
might  relieve  distress,  and  make  known  the  way  of 
salvation,  —  could  never  have  needlessly  expended 
upon  his  person  what  would  have  sent  the  gospel  to 
the  destitute,  or  supplied  the  wants  of  poverty.  Ex- 
travagance in  dress  is,  therefore,  obviously  inconsist- 
ent with  the  Christian  character.  But,  no  precise 
rule  can  be  laid  down  in  relation  to  this  matter.  It 
must  be  left  to  the  sober  judgment  of  Christians,  and 
a  sanctified  conscience  will  readily  discern  the  bounds 
of  propriety.  By  asking  3^ourselves  two  or  three 
questions,  whenever  you  think  of  purchasing  a  new 
article  of  dress,  you  may  very  easily  decide  upon  the 
path  of  duty.  "  Do  I  need  this  ?  Is  it  necessary  for 
my  comfort,  or  for  my  decent  appearance  in  society? 
Can  I  glorify  God  in  wearing  it  I" 

2.  Your  time  is  the  Lord's.  You  have  no  right  to 
waste  it  in  useless  attention  to  dress.  One  of  the 
greatest  evils  of  the  present  extravagant  modes  of 
dress  is,  that  so  much  precious  time  is  consumed  at 
tiie  toilet.    I  have  already  shown  the  value  and  im- 


REGARD  TO  PERSONAL  APPEARANCE.    177 

portance  of  time,  and  the  obligations  of  Christians  to 
spend  it  in  the  most  profitable  manner.  I  need  not 
here  advance  any  new  arguments  to  show  that,  if  you 
spend  any  more  time  than  is  necessary  in  the  adjust- 
ment of  your  apparel,  you  sin  against  God. 

3.  It  is  the  duty  to  pay  some  regard  to  personal 
appearance.  A  Christian  lady,  by  making  herself  a 
slattern,  brings  reproach  upon  the  cause  of  Christ, 
instead  of  glorifying  God.  The  apost'e  enjoins  upon 
women  to  adorn  themselves  with  modest  apparel. 
Modesty  signifies  purity  of  sentiment  and  manners. 
When  this  idea  is  applied  to  dress,  it  immediately 
suggests  to  the  mind  a  neatness,  taste,  and  simplicity 
of  dress,  alike  opposed  both  to  extravagance  and 
finery,  and  to  negligence  and  vulgar  coarseness.  The 
exercise  of  a  refined  taste,  in  the  adaptation  and  ad- 
justment of  apparel,  may  also  be  justified  by  the 
analogy  of  nature.  Look  abroad  over  the  landscape, 
and  see  with  what  exquisite  taste  God  has  clothed  the 
flowers  of  the  field.  There  is  a  symmetry  of  propor- 
tion, a  skilfulness  of  arrangement,  and  a  fitness  and 
adaptation  of  colors,  which  strike  the  eye  with  unmin- 
gled  pleasure.  And  if  God  has  shown  a  scrupuk)us 
regard  to  the  pleasure  of  the  eye,  we  may  do  the 
same.  This  opinion  is  also  confirmed  by  the  practical 
influence  of  the  gospel.  This  is  particularly  observ- 
able among  the  poor  in  our  own  land.  Just  in  pro- 
portion as  the  religion  of  Jesus  prevails  among  this 
class  of  people,  you  will  see  a  scrupulous  attention  to 
personal  appearance.  By  this,  I  do  not  mean  the 
pride  of  appearance;  but  a  decency,  modesty,  and 
propriety,  opposed  to  negligence,  coarseness,  and  vul- 
garity. But  this  is  more  strikingly  manifest  among 
those  people  who  have  been  but  recently  raised,  by 
the  influence  of  the  gospel,  from  the  lowest  depths  of 
heathenism.  Of  this,  you  will  be  convinced  by  ex- 
amining the  history  of  the  missions  among  the  North 
American  Indians,  and  the  South  Sea  Islands.  The 
same  principles  will  also  apply  to  equipage  and 
household  arrangements.  Such  regard  to  comfort  and 


178       COMPRESSION  OF  THE  CHEST. 

decency  of  appearance  as  will  strike  the  eye  with 
pleasure,  and  shed  around  an  air  of  cheerfulness, 
doubtless  contributes  to  moral  improvement,  and  is  not 
only  authorized,  but  required,  by  the  spirit  of  the 
gospel. 

But  this  is  a  dangerous  point.  There  is  such  a 
tendency  in  the  human  mind  to  mistake  gayety  and 
extravagance  for  neatness  and  propriety  ;  and  so 
much  temptation  to  the  indulgence  of  "pride  and  vanity, 
that  you  have  need  of  constant  watchfulness,  that  in 
no  respect  your  heart  may  lead  you  astray  in  this 
matter.  You  ought  to  make  it  a  subject  of  daily 
prayer. 

4.  Have  a  regard  to  health.  The  duty  of  using  all 
proper  means  for  the  preservation  of  health,  I  have 
already  considered.  Among  these  means,  attention 
to  dress  is  not  the  least  important.  Great  care  should 
always  be  taken  that  it  be  suited  to  the  season,  and  a 
defence  against  the  inclemency  of  the  weather.  This 
is  a  Christian  duty ;  and  any  pride  of  appearance,  or 
carelessness  of  habit,  which  leads  you  to  neglect  it,  is 
sin.  But,  above  all  things,  avoid  the  compression  of 
any  part  of  the  body,  for  the  purpose  of  improving  the 
appearance.  This  is  a  most  pernicious  practice.  It  is 
astonishing  that  intelligent  ladies  can  so  blindly  follow 
the  mandates  of  fashion,  as  to  indulge  a  habit  so  de- 
structive of  comfort  and  life.  There  is  no  part  of  the 
system,  not  even  the  extremity  of  a  limb,  which  can 
suffer  violent  compression,  without  interrupting  the 
regular  circulation  of  the  blood.  But,  when  this  pres- 
sure is  about  the  chest,  the  effect  is  most  destructive. 
The  lungs,  subject  as  they  are  to  alternate  distension 
and  compression,  from  receiving  and  discharging  both 
the  blood  and  the  breath,  require  the  most  perfect 
freedom.  But  when  the  chest  is  so  compressed  as  to 
prevent  the  free  play  of  the  lungs,  the  whole  system 
of  respiration  and  circulation  is  deranged.  The  con- 
sequences are,  shortness  of  breath,  faintness,  impeded 
circulation,  producing  listlessness  and  langiior  ;  and 
inclination  of  the  blood  to  the  head,  producing  head- 


EXTREMES   IN    DRESS.  17^ 

ache  and  distressing  dizziness.  And,  if  this  course  is 
long-  persisted  in,  destruction  of  heahh  is  the  inevitable 
conseanence  ;  and  often  the  poor  deluded  victim  of  a 
barbarous  fashion  pays  the  forfeit  of  her  life.  I  have 
heard  of  many  cases  of  death  from  this  cause  ;  three  of 
which  occurred  in  one  family,  within  the  circle  of  my 
acquaintance.  I  need  use  no  argument,  then,  to  con- 
vince a  Christian  lady,  that  it  is  her  duty  to  avoid  this 
species  of  conformity  to  the  world.  I  can  regard  it  in 
no  other  light  than  a  palpable  violation  of  the  sixth 
commandment. 

5.  Do  not  make  too  much  of  the  matter  of  dress.  It 
is  our  duty  to  avoid  every  species  of  conformity  to  the 
world  which  requires  the  sacrifice  of  religious  princi- 
ple. But,  in  things  indifferent,  we  are  allowed  to 
conform  to  the  customs  of  society.  I  do  not  think 
there  is  much  danger  of  observing  excessive  plainness 
of  apparel  ;  but  there  is  danger  of  making  so  much 
account  of  it  as  to  cultivate  a  self-righteous  spirit.  It 
is  remarkable  that  in  almost  every  system  of  false  re- 
ligion, precise  forms  of  dress  are  prescribed  ;  espec- 
ially for  those  who  are  devoted  to  what  is  termed  a 
religious  life;  whereas,  in  the  Bible,  it  is  left  to  be 
regulated  by  the  general  principles  and  spirit  of 
Christianity,  with  an  occasional  caution  against  ex- 
travagance ;  and  it  does  not  appear  that  Christ  and 
the  apostles  and  the  early  Christians  adopted  any  pe- 
culiarity of  dress.  From  the  description  given  of  the 
wardrobe  of  our  Saviour,  it  is  probable  that  he  wore 
the  common  dress  of  a  religious  teacher.  There  is 
such  a  thing  as  a  pride  of  singularity  ;  and  this  is  often 
manifested  in  the  preparation  and  adjustment  of  the 
wardrobe.  Satan  is  ever  on  the  alert,  to  observe  tho 
bent  of  the  mind,  and  carry  it  to  extremes.  Be  not 
ignorant  of  his  devices.  Watch  and  pray,  that  yon 
enter  not  into  temptation. 

Your  affectionate  Brother. 


180  SOCIAL   AND   RELATIVE    DUTIES. 


LETTER    XV. 

Social  and  Relative  Duties. 

"AH  things  whatsoever  ye  would  that  men  should  do  to  you,  do 
ye  even  so  to  them."    Matt.  7  :  12. 

My  pear  Sister, 

We  are  formed  for  society ;  and  whoever  re- 
fuses social  intercourse  with  his  fellow-beings,  and 
lives  to  himself,  violates  an  established  law  of  nature. 
But  the  operation  of  this  general  principle  creates  the 
necessity  of  particular  laws  for  the  regulation  of  that 
intercourse.  Hence,  a  numerous  train  of  duties  arise 
out  of  our  social  relations.  And  those  duties  enter 
more  or  less  into  the  common  concerns  of  life,  accord- 
ing as  these  relations  are  more  or  less  remote.  The 
first  relation  which  the  Lord  has  established  among 
men,  is  that  of  the /ami/y.  This  was  established  in 
Paradise  ;  and  it  has  been  preserved,  in  all  ages  of  the 
world,  and  in  all  countries,  with  more  or  less  distinct- 
ness, according  to  the  degree  of  moral  principle  which 
has  prevailed.  The  Scriptures  are  very  particular  in 
describing  this  relation,  as  it  existed  in  the  patriarchal 
ages.  It  has  its  foundation  in  the  fitness  of  things ; 
and  hence  the  duties  arising  out  of  it  are  very  properly 
classed  as  moral  duties.  Of  such  consequence  does 
the  Lord  regard  this  relation,  that  he  has  given  it  a 
place  in  the  decalogue.  Three  of  the  ten  command- 
ments have  particular  reference  to  the  family  relation. 
From  the  first  institution  of  this  relation,  we  learn 
that  the  father  and  mother  are  to  constitute  the  united 
head  of  the  family.  "  They  twain  shall  be  one  flesh.^^ 
Authority  is  therefore  doubtless  vested  in  them  both, 
to  exercise  jointly.     But,  since  the  fall,  when  man- 


THE    FAMILY   RELATION.  181 

kind  became  perverse  and  self-willed,  the  nature  and 
fitness  of  things  seem  to  require  that  there  should  be  a 
precedence  of  authority,  in  case  of  a  division  of  the 
united  head.  This  precedence,  the  Scriptures  clearly 
and  distinctly  point  out.  One  of  the  curses  pro- 
nounced upon  the  woman,  after  the  fall,  w^as,  that  her 
husband  should  rule  over  her.  This  principle  was 
carried  out  in  the  families  of  the  patriarchs.  The 
apostle  Peter  says,  that  the  holy  women  of  old  adorned 
themselves  with  a  meek  and  quiet  spirit,  and  were 
in  subjection  to  their  own  husbands :  and  particularly 
notice  the  conduct  of  Sarah,  the  mother  of  the  Jewish 
nation,  v/ho  obeyed  Abraham,  calling  him  lord.  The 
same  principle  is  repeatedly  taught  in  the  New  Testa- 
ment. "  Wives,  submit  yourselves  unto  your  own 
husbands,  as  unto  the  Lord."  "As  the  Church  is 
subject  unto  Christ,  so  let  the  wives  be  to  their  own 
husbands  in  everything."  "  Let  the  wife  see  that 
she  reverence  her  husband."  "  Likewise  ye  wives  be 
in  subjection  to  your  own  husbands."  There  can  be 
no  room  for  doubt,  then,  on  this  subject.  But,  where 
Christian  principle  prevails  with  both  parties,  there 
will  be  rarely,  if  ever,  occasion  to  exercise  this  au- 
thority. 

The  fifth  commandment  teaches  the  duty  of  subor- 
dination to  the  head  of  the  family,  not  only  on  the  part 
of  the  children  themselves,  but  of  every  member  of  the 
household.  So  far  as  the  general  interests  of  the 
family  are  concerned,  persons  residing  in  it  are  re- 
garded in  the  same  light  as  children  ;  subject  to  all  its 
laws,  rules  and  regulations.  Thus  the  Lord  speaks 
of  Abraham  :  "  I  know  him  that  he  will  command  his 
children  and  his  household  after  him,  and  they  shall 
keep  the  w^ay  of  the  Lord."  The  principle  is  here 
recognized,  that  Abraham  had  a  right  to  command, 
not  only  his  own  children,  but  all  his  household.  And 
the  same  may  also  be  inferred  from  the  language  of 
the  fourth  commandment.  It  is  addressed  to  the  head 
of  the  family,  and  enjoins  upon  him  to  see  that  no 
labor  is  performed  on  the  Sabbath,  by  any  of  hii 
IG 


182        LOVE,    THE    GREAT   HOUSEHOLD   LAW. 

"■'  — ■ — ■ n 

household,  not  even  excepting  the  stranger  that  is 
within  his  gates. 

The  duty  of  the  younger  members  of  the  family  to 
respect  the  elder,  may  be  inferred,  —  1.  From  the 
nature  and  fitness  of  things.  The  elder  brethren  and 
sisters  are  the  superiors  of  the  younger,  in  age  and 
experience,  and  generally  in  wisdom  and  knowledge. 
They  are  better  qualified  to  take  the  lead,  and  tliere- 
fore  entitled  to  respect  and  deference.  2.  The  same 
thing  may  also  be  inferred  from  the  precedence  always 
given  in  Scripture  to  the  first-born. 

But  the  great  household  duty  is  love.  If  this  is 
properly  discharged,  it  will  set  all  other  matters  right. 
If  this  is  wanting,  there  will  be  a  lack  of  everything 
else.  The  Scriptures  insist  upon  the  duty  of  brotherly 
love.  "  Behold,  how  good  and  how  pleasant  it  is  for 
brethren  to  dwell  together  in  unity!"  Christ,  in  his 
sermon  on  the  mount,  severely  rebukes  the  indulgence 
of  anger,  and  the  want  of  kindness  and  courtesy 
among  brethren.  And  the  apostle  John  says,  that 
*'  whosoever  hateth  his  brother,  is  a  murderer."  A 
kind,  tender-hearted,  aflfectionate,  and  peaceful  tem- 
per, should  be  maintained,  in  all  the  intercourse  of 
different  members  of  the  same  family. 

But  ae  mankind  began  to  multiply,  it  became 
necessary  that  the  social  relations  should  be  extended. 
A  number  of  families,  residing  near  each  other, 
formed  a  neighborhood,  or  community.  This  gave 
rise  to  the  new^  relatioxi  of  neighbor,  from  the  neces- 
sity of  intercourse  between  families.  This  was  again 
extended,  to  the  formation  of  nations  and  kingdoms. 
But  all  these  various  relations  are  subject  to  the  same 
great  laws  as  those  of  the  family ;  for  they  have 
grown  out  of  them.  The  same  principle  which  re- 
quires subordination  to  the  head  of  the  family,  requires 
also  deference  to  the  elders  of  a  community,  and  sub- 
ordination to  the  rulers  of  the  nation.  And  the  same 
principle  which  requires  the  exercise  of  kindness, 
gentleness,  meekness,  forbearance,  condescension  and 
love,  between  the  members  of  the  same  family,  re- 


THE    FA3nLY   OF    CHRIST.  183 

quires  the  exercise  of  similar  dispositions  between 
individuals  of  the  same  community  and  nation.  The 
principle  is  also  still  farther  extended,  embracing  the 
whole  world  as  one  great  family ;  and  requiring  the 
exercise  of  love  and  the  practice  of  benevolence  to- 
wards all  mankind.  "  Submit  yourselves  to  every 
ordinance  of  man,  for  the  Lord's  sake."  "  Thou 
shalt  love  thy  neighbor  as  thyself." 

But,  in  consequence  of  the  fall,  another ^most  inter- 
esting relation  has  been  established.  Out  of  this  apos- 
tate world,  God  has  chosen  himself  a  family.  Of  this 
family,  Christ  is  the  head,  and  his  people  are  the 
members.  Here  are  the  same  relations  as  in  the 
natural  family  ;  but  they  are  different  in  their  nature. 
They  are  spiritual,  and,  of  course,  of  higher  obliga- 
tion. We  are  required  to  love  Christ  more  than 
father  or  mother.  And  the  Lord  Jesus  says  wit-h  em- 
phasis, "  This  is  my  commandment,  that  ye  love  one 
another."  I  have  no  doubt  that,  when  grace  is  in  full 
exercise  in  the  heart,  the  brotherly  love  which  Christ- 
ians exercise  towards  one  another  is  far  stronger  than 
the  natural  affection  which  exists  between  brothers 
and  sisters  of  the  same  family. 

From  this  general  view  of  the  social  relations,  we 
may  gather  the  following  rules  of  conduct : 

1.  Endeavor  to  render  to  all  the  members  of  the 
family  in  which  you  reside  just  that  degree  of  defer- 
ence and  respect  which  belongs  to  them.  Conscien- 
tiously regard  the  rules  and  regulations  introduced  by 
the  head  of  the  family,  unless  they  are  contrary  to  the 
word  of  God.  In  such  case  you  should  leave  the 
family ;  because  your  relative  duties  would  interfere 
with  yoar  duty  to  God.*  Remember,  it  is  in  the  domes- 
tic circle  where  your  character  is  to  be  fornied.  It  is 
here  that  your  disposition  is  to  be  tried,  and  your  piety 


*  This  direction  would  not  be  proper  for  a  minor,  in  her  father's 
hou.?e,  or  in  the  pVjce  provided  by  a  guardian.  In  such  cases,  it 
would  be  duty  to  /emain,  and  submit  to  the  penalty  of  disobedi- 
ence ;  remeraberin  j'  that  it  is  a  blesaing  to  be  persecuted  for  right* 
•oosness'  sake. 


184  FAMILY   INTERCOURSE. 

cultivated.  Endeavor,  then,  to  maintain,  in  your 
family  intercourse,  the  same  dignity  and  propriety  of 
deportment  which  you  wish  to  sustain  in  society. 
Never  descend  to  anything  at  the  fireside  which  you 
would  despise  in  a  more  extended  circle.  Bring  the 
most  minute  actions  of  your  daily  life  to  the  test  of 
Christian  principle.  Remember  that,  in  the  sight  of 
God,  there  are  no  little  sins.  The  least  transgression 
is  sufficient  to  condemn  the  soul  forever.  "  He  that 
oflfendeth  in  one  point  is  guilty  of  all."  Especially 
avoid  the  indulgence  of  a  selfish  disposition.  It  is  both 
unamiable  and  unchristian.  Be  always  ready  to  sac- 
rifice your  own  feelings,  when  by  so  doing  you  can 
give  pleasure  to  others.  Study  the  wishes  and  feel- 
ings of  others,  and  prefer  them  to  your  own.  Manifest 
a  disinterestedness  of  feeling.  Strive  to  be  helpful  to 
others,  even  at  the  expense  of  personal  feeling  and 
interest.  "  Look  not  every  man  on  his  own  things, 
but  every  man  on  the  things  of  others."  "Charity 
seeketh  not  her  own."  Be  kind  to  all;  respectful 
towards  superiors,  courteous  to  equals,  and  conde- 
scending to  inferiors.  Be  particularly  careful  not  to 
trample  upon  the  feelings  of  servants.  Nothing  can 
be  more  unamiable.  If  you  cultivate  these  disposi- 
tions and  principles  of  action  habitually,  in  the  domes- 
tic circle,  they  will  become  so  natural  and  easy  as  to 
flow  out  spontaneously  in  every  circle  in  which  you 
move.  And  this  will  call  forth  the  love  and  esteem 
of  all  your  acquaintance.  It  will  bring  honor  upon 
your  profession,  increase  your  influence,  and  thereby 
enable  you  to  do  more  for  the  glory  of  God. 

2.  There  ere  special  duties  growing  out  of  your 
relation  to  the  church.  Some  of  these  I  have  consid- 
ered in  former  letters.  But  I  have  particular  refer- 
ence now  to  social  duties.  You  are  to  regard  all  the 
members  of  the  church  as  brothers  and  sisters.  You 
are  to  love  them  just  in  proportion  as  they  are  like 
Christ.  It  is  the  appearance  of  the  image  of  Jesus, 
alone,  in  our  Christian  brethren,  which  can  call  forth 
the  spiritual  exercise  of  brotherly  love.     I  say  the 


CHRISTIAN    INTERCOURSE.  185 

-  - 

eppecrance  of  the  image  of  Christ,  hecause  we  may 
be  deceived  as  to  the  existence  of  that  image  in  the 
hearts  of  others,  and  yet  our  love  may  be  as  sincere 
and  fervent  as  if  the  image  were  genuine.  No  Christ- 
ian duty  is  more  insisted  on  in  Scripture  than  broth- 
erly love.  It  is  repeatedly  enjoined  by  our  Lord  and 
his  apostles.  It  is  so  essential  a  part  of  the  Christian 
character,  that  it  is  mentioned  by  the  beloved  disciple 
as  one  of  the  principal  evidences  of  the  new  birth. 
Now,  how  do  we  manifest  our  love  to  our  brothers 
and  sisters  ?  We  delight  in  their  society.  We  love 
to  meet  them,  to  talk  about  each  other's  interests,  and 
the  interests  of  the  family  in  general.  So,  if  you  love 
your  brethren  and  sisters  in  the  church,  you  will  de- 
light in  their  society ;  you  will  love  to  meet  with 
them,  to  interchange  kind  offices ;  to  talk  of  the  diffi- 
culties, trials,  hopes,  fears,  joys,  and  sorrows,  of  the 
way  to  the  heavenly  Canaan ;  and  to  speak  of  the  in- 
terests of  the  great  spiritual  family  to  which  you  be- 
long. Hence,  I  argue  the  duty  of  social  intercourse 
among  Christiajis.  But,  it  is  to  be  greatly  feared  that 
the  real  object  of  such  intercourse  is  too  frequently 
overlooked.  How  often  do  Christians  meet,  and  talk 
about  "  triiles  light  as  air,"  without  once  speaking  of 
subjects  which,  according  to  their  profession,  lie 
nearest  their  hearts.  This  ought  not  so  to  be.  It  is 
a  sinful  conformity  to  the  spirit  of  the  world.  The 
great  object  of  social  intercourse  among  Christians 
should  be,  to  promote  brotherly  love  and  Christian 
fellowship.  And  how  can  these  ends  be  answered, 
when  their  conversation  is  altogether  about  the  affairs 
of  the  world  ?  I  do  not  say  that  it  is  wrong  to  talk 
about  these  things.  The  smallest  matters  claim  a 
portion  of  our  attention.  But  it  is  -^Tong  to  make 
them  the  principal  topics  of  conversation,  to  the  ex- 
clusion of  heavenly  things.  When  we  do  speak  of 
them,  it  should  be  with  some  good  end  in  view  ;  and 
our  conversation  should  always  be  seasoned  by  the 
application  of  Christian  principle  to  all  subjects. 
In  addition  to  the  general  obligation  of  social  inter- 
16* 


I8S  SPIRITUAL   CONVERSATION. 

course  among-  Christians,  there  are  sorae  particular 
duties  which  they  owe  to  one  anotlier.  They  are  to 
exercise  mutual  forbearance  and  tenderness  towards 
each  other's  faults,  and,  at  the  same  time,  to  watch 
over  and  admonish  one  another.  Whenever  you  see 
a  brother  or  a  sister  out  of  the  way,  it  is  your  duty, 
with  meekness,  tenderly  and  kindly  to  administer  re- 
proof. "  If  a  man  be  overtaken  in  a  fault,  ye  which 
are  spiritual  restore  such  an  one  in  the  spirit  of 
meekness."  "  With  all  lowliness  and  meekness, 
with  long-suffering,  forbearing  one  another  in  love.'" 
In  all  cases,  where  one  is  to  be  selected  for  the  per- 
formance of  a  particular  duty,  which  may  seem-  to  con- 
fer honor,  prefer  others  to  yourself.  "  In  honor 
preferring  one  another."  "  In  lowliness  of  mind, 
let  each  esteem  other  better  than  themselves." 
*'  Yea,  all  of  you,  be  subject  one  to  another,  and  be 
clothed  with  humility."  "  Submitting  yourselves 
one  to  another  in  the  fear  of  God."  Yet,  do  not 
carry  this  principle  so  far  as  to  refuse  to  act  where 
duty  calls.  A  disposition  to  be  backward  in  such 
matters  is  often  a  serious  hindrance  to  benevolent 
effort.  Be  always  ready  to  engage  in  any  enterprise 
for  doing  good ;  but  prefer  the  office  which  requires 
the  most  labor  with  the  least  honor.  Christians  ought 
also  to  take  delight  in  assisting  each  other  ;  and  to 
feel  personally  interested  in  each  other's  welfare.  In 
short,  the  feeling  that  pervades  the  church  should  be 
preeminently  a  family  feeling. 

3.  There  are  also  some  special  duties  growing  out  of 
your  relations  to  general  society.  Be  ever  ready  to  in- 
terchange kind  offices  with  every  one  who  maintains  a 
decent  moral  deportment ;  and  be  kind  and  compas- 
sionate, even  to  the  vicious,  so  far  as  you  can,  with- 
out associating  with  them  on  terms  of  equality.  By 
this  means  you  may  win  the  affections  of  impenitent 
sinners,  and  thereby  secure  their  attention  to  direct 
efforts  for  the  salvation  of  their  souls.  But,  you 
should  never  suffer  your  feelings  of  complacency  and 
good-will  towards  those  who  are  destitute  ci  piety,  to 


VISITING.  187 


lead  you  to  conform  to  the  spirit  of  the  world  'vThich 
influences  their  conduct.  Your  social  intercourse  with 
them  should  be  regulated  upon  this  principle.  Never 
go  any  farther  into  their  society  than  you  can  carry 
your  religion  with  you.  "  Bg  not  conformed  to  this 
world." 

4.  Although  it  he  your  duty  to  visit,  yet,  in  this 
matter,  he  careful  to  he  governed  hy  religious  principle. 
There  is,  in  the  human  mind,  a  tendency  to  run 
into  extremes  in  everything.  Against  this  you  need 
especially  to  be  on  your  guard  in  social  intercourse. 
When  visiting  is  excessive,  it  dissipates  the  mind,  and 
unfits  it  for  any  laborious  employment.  When  this 
state  of  mind  becomes  habitual,  a  person  is  never 
easy  except  when  in  company.  The  most  vigorous 
mind  may  thus  be  rendered  comparatively  inert  and 
powerless.  But,  on  the  other  hand,  by  shutting 
yourself  out  from  society,  you  will  dry  up  the  social 
feelings  of  the  heart ;  you  will  acquire  a  monkish 
love  of  solitude  ;  and  your  temper  will  become  soured 
towards  your  fellow-beings.  You  must  therefore  give 
to  visiting  its  proper  place  in  the  routine  of  Christian 
duty.  That  place  is  just  the  one  which  it  can  occupy 
without  encroaching  upon  more  important  duties.  It 
should  be  the  Christian's  recreation.  Seasons  of  re- 
laxation from  the  more  laborious  duties  of  life  are 
undoubtedly  necessary  ;  and  I  know  of  nothing  which 
can  better  answer  this  end  than  the  intelligent  and 
pious  conversation  of  Christian  friends.  Your  friends 
have  claims  upon  your  time  and  attention.  But, 
these  claims  can  never  extend  so  far  as  to  encroach 
upon  more  important  duties,  or  to  impair  your  ability 
to  do  good  to  yourself  and  others.  As  soon  as  you 
discover  a  secret  uneasiness,  when  out  of  company, 
or  whenever  you  find  that  the  demands  of  the  social 
circle  have  led  you  to  neglect  otber  duties,  it  is  time 
to  diminish  the  number  of  your  visits.  But  do  not,  on 
such  occasions,  violate  Christian  sincerity,  by  invent- 
ing excuses  to  satisfy  your  friends.  Tell  them  plainly 
your  reasons,  and  if  they  are  really  what  they  profess 


188  "WORLDLY    SOCIETY. 

to  be,  they  will  see  the  propriety  of  your  conduct,  ana 
be  satisfied. 

5.  Never  go  into  company  where  the  spirit  and  max- 
ims of  the  world  predominate.  I  know  this  will  cut 
you  off  from  a  large  portion  of  society,  yet,  I  believe 
it  to  be  a  rule  founded  upon  the  word  of  God.  If  we 
would  not  be  conformed  to  the  world,  we  must  not 
follow  its  maxims  nor  partake  of  its  spirit.  I  know 
it  is  often  said  we  should  go  into  such  society  for  the 
purpose  of  exerting  a  religious  influence.  But  the 
practical  result  is  directly  the  contrary.  The  spirit 
wbich  prevails  in  such  company  is  destructive  of  all 
religious  feeling :  it  freezes  up  the  warm  affections  of 
the  Christian's  heart.  The  consequence  is,  he  is 
ashamed  to  acknowledge  his  Master,  and  avow  his 
principles,  where  the  prevailing  current  is  against  him. 
He  therefore  moves  along  with  it,  to  the  injury  of  his 
own  soul,  and  the  wounding  of  his  Master's  cause. 
His  Avorldly  companions  see  no  difference  between  his 
conduct  and  their  own  ;  and  conclude,  either  that  all 
is  right  with  themselves,  or  that  he  is  a  hypocrite. 
Large  parties,  as  a  general  rule,  are  unfriendly  to  the 
health  both  of  body  and  soul.  The  most  profitable  kind 
of  social  inte-rcourse  is  the  informal  meting  of  small 
circles,  of  which  a  sufficient  number  are  pious  to  give 
a  direction  and  tone  to  conversation. 

6.  When  in  company,  labor  to  give  a  profitable  di- 
rection to  conversation.  If  there  are  elder  persons 
present,  who  introduce  general  discourse  of  a  profit- 
able character,  let  your  words  be  few.  It  is  generally 
better,  in  such  cases,  to  learn  in  silence.  When  an 
oppottunity  offers,  however,  for  you  to  say  anything 
that  will  add  interest  to  the  conversation,  do  not  fail 
to  improve  it.  But  let  your  ideas  be  well  conceived, 
and  your  words  well  chosen.  "  A  word  fitly  spoken 
is  like  apples  of  gold  in  pictures  of  silver."  The  in- 
terest of  conversation  does  not  depend  so  much  upon 
the  multitude  of  words,  as  upon  the  matter  they  con- 
tain, and  their  appropriateness  to  the  subject.  But, 
when  no  other  person  introduces  profitable  conversa- 


I 


CONVERSATION  IN  COMPANY.       1S9 

tion,  take  it  upon  yourself.  If  you  will  study  to  be 
skilful  in  the  matter,  you  may  turn  any  conversation 
to  good  account.  This  was  one  of  the  peculiar  beau- 
tiiis  of  our  Saviour's  discourse.  Whatever  subject 
was  introduced,  he  invariably  drew  from  it  some 
important  lesson.  If  you  are  on  the  alert,  you  may 
always  give  a  proper  turn  to  conversation  in  this  way. 
I  do  not  say  that  conversation  should  always  be  ex- 
clusively religious.  But  it  should  be  of  a  kind  calcu- 
lated to  improve  either  the  mind  or  heart,  and  it 
should  at  all  times  partake  of  the  savor  of  piety. 
"  Let  your  speech  be  always  with  grace,  seasoned 
with  salt."  No  proper  opportunity,  however,  should 
be  lost,  of  making  a  direct  religious  impression.  If 
the  solemn  realhies  of  divine  things  were  always 
present  to  our  minds,  as  they  ought  to  be,  we  should 
never  be  at  a  loss  to  speak  of  them  in  a  becoming 
manner.  When  you  meet  with  persons  who  are  living 
without  hope,  lose  no  proper  occasion  to  warn  them 
of  their  danger,  and  show  them  the  sinfulness  of  their 
lives,  and  the  guilt  of  rejecting  the  Saviour.  But 
this  should  be  done  as  privately  as  possible.  Speak- 
ing to  them  abruptly,  in  the  presence  of  company, 
often  has  a  tendency  to  provoke  opposition,  and 
harden  them  in  sin.  However,  this  caution  is  not 
always  necessary.  If  there  is  much  tenderness  of 
conscience,  admonition  will  be  well  received,  even  in 
the  presence  of  others.  Great  care  should  be  taken, 
on  both  sides,  that  you  neither  injure  them  by  your 
imprudence,  nor  neglect  your  duty  to  their  souls, 
through  excessive  carelessness.  Study  wisdom,  skil- 
fulness,  and  discretion,  in  all  things. 

7.  Set  your  face  against  the  discussion  of  the  charac- 
ters  of  those  icho  are  absent.  This  is  a  most  pernicious 
practice,  quite  too  prevalent  at  the  present  day.  I 
would  have  you  avoid,  as  much  as  possible,  speaking 
even  of  the  good  qualities  of  those  who  are  absent, 
for  two  reasons  :  1.  I  see  no  good  likely  to  result 
from  it ;  therefore  it  must  be  an  unprofitable  method  of 
spending  time.     2.  It  leads  us  to  speak  also  of  their 


190        DISCUSSION    OF    ABSENT    CHARACTERS. 

faults,  SO  as  to  give  their  whole  characters ;  and  this 
is  evil  speaking.  Never  allow  yourself  to  say  any- 
thing to  the  disadvantage  of  any  person,  unless  your 
duty  to  others  may  require  it.  This,  however,  will 
rarely  happen  ;  hut  it  may  sometimes  be  your  duty  to 
caution  others  against  being  ensnared  by  one  whose 
character  you  know  to  be  bad.  The  Scriptures  con- 
demn backbiting  and  evil  speaking  in  the  most  pointed 
terms.  "  Speak  not  evil  one  of  another,  brethren. 
He  that  speaketh  evil  of  his  brother,  speaketh  evil  of 
the  law."  "  Speak  evil  of  no  man."  "  Let  all  bit- 
terness, and  wrath,  and  anger,  and  clamor,  and  evil 
speaking,  be  put  away  from  you."  "  Debates,  envy- 
ings,  wrath,  strifes,  bachbitings,  whisperings,  swell- 
ings, tumults."  "  Whisperers,  backbiters,  haters  of 
God,  despiteful."  Here  we  see  how  the  Lord  re- 
gards this  sin  ;  for  he  has  classed  it  with  the  exercise 
of  the  most  abominable  passions  of  the  human  heart. 
Yet,  how  common  is  it  for  professors  of  religion  to 
speak  freely,  and  without  reserve,  of  the  characters  of 
others,  and  even  of  their  own  brethren  and  sisters  in 
the  church.  This  is  a  great  sin,  and  it  is  productive 
of  much  evil  in  the  church  and  in  society.  It  creates 
heart-burnings,  jealousies,  and  strife ;  and  furnishes 
employment  for  tale-bearers,  that  most  despicable  set 
of  mischief-makers.  But  this  sin  is  often  committed 
without  saying  anything  directly  against  another.  A 
sly  insinuation  is  often  productive  of  more  mischief 
than  direct  evil  speaking.  It  leaves  a  vague,  but 
strong  impression  upon  the  mind  of  the  hearer,  against 
the  character  of  the  person  spoken  of;  and  often 
creates  a  prejudice  which  is  never  removed.  This  is 
most  unjust  and  unfair,  because  it  leaves  the  character 
of  the  injured  person  resting  under  suspicion,  without 
his  having  an  opportunity  to  remove  it.  This  is 
probably  what  the  apostle  means  by  whisperers.  Sol- 
omon, also,  speaking  of  the  naughty  person  and 
wicked  man,  says,  "  He  winJicth  unth  his  eyes,  he 
speaketh  with  his  feet  y  "  He  that  loinketh  ivi/h  the  eye 
causeth  shame."     How  often  do  we  see  this  winking 


AVOID   Sl-EAKING   OF    YOURSELF.  191 

and  speaking  by  gestures  and  knowing  looks,  when 
the  characters  of  others  are  under  discussion  !  Open 
and  unresers'ed  evil  speaking  is  unchristian ;  but  this 
winking  and  speaking  with  the  feet  is  mean  and  dis- 
honorable. Whenever  you  perceive  a  disposition  to 
make  invidious  remarks  about  others,  refuse  to  join  in 
the  conversation,  and  manifest  your  decided  disappro- 
bation. "  The  north  wind  driveth  away  rain  ;  so  doth 
an  angry  countenance  a  backbiting  tongue."  Bear  in 
mind  the  words  of  the  apostle  James  :  "  If  any  man 
among  you  seemeth  to  be  religious,  and  hridkth  not 
his  tongve,  but  deceiveth  his  own  heart,  this  man's 
religion  is  vain."  So  you  see  the  habitual  indul- 
genc(3  of  this  sin  will  cut  off  the  hope  of  the  loudest 
professors. 

8.  Avoid  speaking  of  yourself .  When  any  person 
makes  himself  and  his  own  affairs  the  principal  topics  of 
conversation,  he  shows  himself  to  be  supremely  selfish, 
and  ridiculously  vain.  It  is  also  treating  others  with 
great  disrespect :  as  though  one's  self  were  of  more 
consequence  than  the  whole  company.  Endeavor  to 
keep  yourself  as  much  as  possible  out  of  view,  and  to 
direct  the  thoughts  and  conversation  of  the  company 
away  from  personal  affairs,  to  intellectual,  moral  and 
religious  subjects.  But,  when  any  of  your  friends 
make  known  their  difficulties  to  you,  manifest  an  in- 
terest in  their  afiairs,  sympathize  with  them,  and  ren- 
der them  all  the  assistance  in  your  power. 

9.  Never  indulge  a  suspicious  disposition.  Many 
persons  destroy  their  own  peace,  and  gain  the  ill-will 
of  others,  by  the  exercise  of  this  unhappy  temper. 
You  have  no  right  to  think  others  dislike  you,  until 
they  have  manifested  their  dislike.  Accustom  your- 
self to  repose  confidence  in  your  associates.  It  is  better 
to  be  sometimes  deceived,  than  never  to  trust.  And 
if  you  are  always  jealous  of  those  around  you,  be  sure 
you  will  soon  alienate  their  affections.  In  your  inter- 
course with  others  of  your  own  age  and  sex,  be  wil- 
ling always  to  advance  at  least  half  way,  and  with 
those  whose  habits  are  very  retiring,  you  may  evea 


192  INTIMATE    FRIENDSHIPS. 

go  farther.  Many  persons  of  sterling  worth  have  so 
low  an  opinion  of  themselves,  as  to  doubt  whether 
even  their  own  equals  wish  to  form  an  acquaintance. 
"  A  man  that  hath  friends  must  show  himself  friend- 
ly." Always  put  the  best  construction  upon  the 
conduct  of  others.  Do  not  attach  more  meaning  to 
their  language  and  conduct  than  they  properly  ex- 
press. If  at  any  time  you  really  believe  yourself 
slighted,  take  no  notice  of  it.  Yet  be  careful  never 
to  intrude  yourself  into  society  where  you  have  good 
reason  to  believe  your  company  is  not  desired. 

10.  Be  cautious  in  the  formation  of  intimate  friend- 
ships. Christians  should  always  regard  one  another 
as  friends.  Yet  peculiar  circumstances,  together  with 
congeniality  of  sentiment  and  feeling,  may  give  rise 
to  a  personal  attachment  much  stronger  than  the 
common  bond  which  unites  all  Christians.  Of  this, 
■we  have  a  most  beautiful  example  in  the  case  of  Da- 
vid and  Jonathan.  This  appears  to  be  a  perfect  pat- 
tern of  Christian  friendship.  They  both  doubtless 
loved  other  pious  people.  But  there  was  existing 
between  them  a  peculiar  personal  attachment.  Their 
souls  were  "  knit  together.''^  Friendships  of  this  kind 
should  not  be  numerous,  and  the  objects  of  them 
should  be  well  chosen.  Long  acquaintance  is  neces- 
sary that  you  may  be  able  to  repose  unlimited  confi- 
dence in  the  friend  to  whom  you  unbosom  your  whole 
heart.  Form  no  such  friendships  hastily.  Think 
what  would  have  been  the  consequence  if  David  had 
been  deceived  in  this  friend.  He  would  most  certainly 
have  lost  his  life. 

11.  Before  going  into  company,  visit  your  closet. 
Pray  that  the  Lord  would  so  direct  your  steps  that 
you  may  do  all  things  for  his  glory ;  that  he  would 
enable  you  to  spend  the  time  profitably  to  yourself  and 
others  ;  that  he  would  keep  you  from  evil  speaking, 
levity,  and  foolish  jesting,  and  every  impropriety  ;  and 
that  he  would  enable  you  to  exert  a  religious  influence 
over  those  with  whom  you  may  meet.    Be  assured,  if 


CHARITY.  193 


you   go  out   without   observing-  this  precaution,  you 
•will  return  with  a  wounded  soul. 

Your  aflfectionate  Brother. 


LETTER  XVI. 

Charity. 

"Charity  euffereth  Ion?,  and  is  kind;  charity  envieth  not; 
charily  vaunteth  not  itself,  is  not  puffed  up,  doth  not  behave  itself 
unseemly ;  seekelh  not  her  own ;  is  not  easily  provoked ;  thinketh 
no  evil ;  rejoiceth  not  in  iniquity,  but  rejoiceth  in  the  Irulli ;  bearetli 
all  ihinss.  believeth  all  things,  hopeth  all  things,  endureth  all 
things."—!  Cor.  13:  4—7. 

My  dear  Sister  : 

Although  I  have  often  alluded,  in  the  course  of 
these  letters,  to  the  work  of  the  Holy  Spirit,  and  his 
blessed  fruit  in  the  heart  and  life,  yet  so  deeply  do  I 
feel  impressed  with  the  excellency  and  amiable  sweet- 
ness of  the  grace  of  Charity,  that  I  feel  constrained  to 
commend  it  to  your  notice  in  a  separate  letter.  Charity 
is  the  queen  of  the  graces,  excelling  even  faith  and 
hope,  and  enduring  when  all  those  g:ifts  which  add 
brilliancy  to  the  character  shall  cease  their  attractions  ; 
and,  though  you  may  not  possess  great  personal 
charms,  superior  accomplishments,  or  great  powers  of 
mind,  yet  if  you  do  but  "  put  on  charity,"  you  will, 
like  the  blessed  Saviour,  "  grow  in  favor  both  with 
God  and  man." 

The  apostle  calls  charity  the  "'bond  of  perfect- 
ness  ;"  alluding  to  the  girdle  of  the  Orientals,  which 
was  not  only  ornamental  and  expensive,  but  was  put 
on  last,  serving  to  adjust  the  other  parts  of  the  dress, 
and  keep  the  whole  together.  It  is  a  bond  which 
holds  all-  the  Christian  graces  in  harmonious  union, 
and,  by  keeping  them  together,  secures  a  permanent 
17 


194  LONG-SUFFERING. 


completeness  and  consistency  of  character.  Without 
the  girdle,  the  flowing-  robes  of  Oriental  dress  would 
present  a  sad  appearance  ;  hardly  serving  the  purposes 
of  decency.  So  the  apostle  concludes  that  the  most 
brilliant  gifts  and  heroic  actions  are  all  nothing  without 
charity. 

Charity,  however,  is  not  to  be  understood  in  the 
popular  sense  of  almsgiving.  It  is  the  same  word 
which  is  elsewhere  rendered  love.  It  means  a  benevo- 
lent disposition  of  heart  —  love  to  God  and  good  will 
to  man,  diffused  through  the  whole  character  and  con- 
duct. But  the  description  of  charity  given  by  the 
apostle  relates  chiefly  to  its  manifestations  in  our 
intercourse  with  our  fellow-men.  My  principal  object 
in  this  letter  will  be  to  apply  this  description  so  as  to 
discover  negatively  what  conduct  is  inconsistent  with 
charity,  and  positively  the  eflfect  of  charity  on  the  hu- 
man character. 

I.  Charity  suffereth  long.  It  will  endure  ill-treat- 
ment, and  prefer  suffering  to  strife.  It  will  not  resent 
the  first  encroachments,  but  patiently  bear  with  inju- 
ries as  long  as  they  can  be  borne.  If  charity  reigns  in 
your  heart,  you  will  consider  how  many  and  aggra- 
vated are  your  offences  against  God,  and  yet  that  his 
long-suffering  bears  with  your  perverseness,  and  he  is 
daily  loading  you  with  benefits  ;  and  shall  you  be  im- 
patient of  the  slightest  offences  from  a  fellow  worm  ? 
Consider  also  how  liable  you  are  to  encroach  upon  the 
rights  of  others,  and  to  try  their  patience  by  your 
infirmities.  Do  not,  therefore,  be  hasty  in  the  indul- 
gence of  hard  thoughts  of  others,  nor  impatient  of 
their  faults  and  infirmities.  How  much  contention 
and  strife  might  be  avoided  by  a  little  forbearance ! 
and  who  is  there  so  perfect  as  not  sometimes  to  need 
it  to  be  extended  toward  himself?  The  ills  of  social 
life  are  greatly  mitigated  by  the  exercise  of  mutual 
forbearance ;  and  they  find  no  place  under  the  sweet 
reign  of  charity. 

II.  But  charity  not  only  suffereth  long,  but  is  kind. 
*'  It  is  benign,  bountiful,  courteous,  and  obliging.' 


KINDNESS.  195 


But  why  did  the  apostle  couple  these  two  dispositions 
together?  "  Charity  suffereth  long,  and  is  kind  " 
Evidently,  because  long-sufFering  without  kindness 
would  be  unavailing-.  If  you  bear  with  the  injuries  or 
supposed  offences  of  another,  and  yet  suffer  your  mind 
to  be  soured,  and  your  kind  ofhces  remitted,  the 
wound  will  corrode  and  inflame,  till  it  breaks  out  with 
tenfold  violence.  But  benignity  of  temper,  and  the 
constant  practice  of  friendly  offices  and  benevolent 
actions,  will  disarm  ill-nature,  and  bring  the  offender 
to  see  the  folly  of  his  conduct.  "A  soft  answer 
turneth  away  wrath ;  and  the  kind  treatment  of  an 
enemy  will  pour  coals  of  fire  on  his  head."  What 
can  be  more  lovely  than  a  kind  and  obliging  disposi- 
tion, which  delights  in  occasions  and  opportunities  of 
contributing  to  the  comfort  and  happiness  of  others ! 
This  disposition  adorns  with  peculiar  grace  the  female 
character.  Solomon,  describing  a  virtuous  woman, 
says,  "  In  her  tongue  is  the  law  of  kindness."  If 
you  cultivate  this  disposition  at  all  times,  and  in  all 
places,  your  presence  will  add  a  charm  to  every  cir- 
cle ;  you  will  honor  your  Master  ;  and  your  ability  to 
advance  his  cause  will  be  greatly  enhanced.  In  your 
efforts  to  do  good,  with  the  law  of  kindness  in  your 
lips,  you  can  penetrate  where,  without  it,  you  could 
gain  no  admittance ;  and  in  your  expostulations  with 
the  impenitent,  you  can  reach  the  heart,  by  the  exhi- 
bition of  a  kind  and  tender  spirit,  where  otherwise  you 
would  be  repulsed  like  the  seven  sons  of  Sceva,  who 
presumptuously  attempted,  in  imitation  of  Paul,  to 
cast  out  devils  in  the  name  of  Jesus.  Especially  is 
this  disposition  requisite  in  a  Sabbath-school  teacher. 
Without  it,  he  can  accomplish  very  little.  Children 
cannot  be  won  without  kindness.  If,  then,  you  would 
be  successful  in  this  enterprise  of  love,  cultivate  a 
tender  regard  for  the  "  little  lambs,"  and  be  kind  to 
them  whenever  you  meet  them.  Never  see  a  child  in 
trouble  without  relieving  him ;  or,  if  you  can  do  no 
more,  show  your  sympathy  for  his  sufferings  by  such 
kind  offices  as  are  within  your  power. 


1961 


ENVY. 


m.  Charity  enviefh  not.  It  is  not  grieved  but 
gratified  to  see  others  more  prospe'  as  and  wealthy, 
more  intelligent  and  refined,  or  more  holy.  The  ex- 
tension of  holiness  and  happiness  is  an  object  of  rejoic- 
ing to  the  benevolent  mind,  without  regard  to  himself. 

There  are  some  persons  who  are  always  complain- 
ing of  the  rich,  and  fretting  about  the  aristocratic 
spirit  of  those  whose  rank  and  station,  education  or 
mental  endowments,  place  them  in  any  respect  above 
themselves.  This  is  a  sure  indication  of  an  envious 
disposition.  There  may  be,  in  these  respects,  some 
ground  of  complaint ;  but  place  these  persons  in  the 
situation  of  those  of  whom  they  complain,  and  where 
the  latter  are  proud,  the  former  would  probably  be 
aristocratic ;  and  where  these  are  aristocratic,  those 
would  be  tyrannical. 

An  envious  disposition  argues,  1.  A  want  of  self- 
respect.  If  we  respect  ourselves,  we  shall  not  desire 
the  factitious  importance  arising  from  wealth  so  much 
as  to  grieve  that  others  have  more  of  it  than  our- 
selves ;  nor  shall  we  be  willing  to  concede  so  much 
merit  to  the  possession  of  wealth  as  to  suspect  those 
who  have  it  of  esteeming  us  the  less  because  we  have 
it  not.  2.  It  argues  a  want  of  benevolence.  The  truly 
benevolent  mind  desires  the  increase  of  rational  enjoy- 
ment, and  will  therefore  rejoice  in  the  happiness  of 
others,  without  respect  to  his  own.  3.  It  argues  a 
want  of  magnanimity.  The  truly  great  will  rejoice  in 
the  intellectual  and  moral  elevation  of  others,  as 
adding  so  much  to  the  sum  of  human  excellence.  But 
the  envious  person  cannot  bear  to  see  any  other  one 
elevated  above  himself.  This  is  the  spirit  that  brought 
Haman  to  the  gallows,  and  Satan  from  the  seat  of  an 
archangel  to  the  throne  of  devils.  4.  It  argues  a 
narroiv,  selfish  spirit  —  a  little  and  mean  mind.  The 
law  of  God  requires  us  to  love  our  neighbor  as  our- 
selves, and  reason  sanctions  the  requisition.  But,  the 
envious  person  will  hate  his  neighbor,  because  he  is 
not  permitted  to  love  him  less  than  himself. 

If  you  regard  your  own  happiness,  I  conjure  you  to 


VAUNTrxG.  197 


suppress  the  first  motions  of  this  vile  and  hateful  tem- 
per ;  for,  while  indulged,  it  will  give  you  no  peace. 
Its  envenomed  darts  will  rankle  and  corrode  in  your 
bosom,  and  poison  all  your  enjo^Tnents.  It  is  a  dispo- 
sition which  can  never  be  satisfied  so  long  as  there  is 
a  superior  being  in  the  universe.  It  is  aimed  ulti- 
mately at  the  throne  of  God  ;  and  the  envious  person 
can  never  be  happy  while  God  reigns.  The  effects  of 
this  disposition  upon  human  character  and  happiness 
are  strikingly  illustrated  in  the  story  of  Haman,  which 
I  commend  to  your  serious  attention.  Cultivate,  then, 
the  habit  of  being  pleased  and  gratified  with  the  hap- 
piness and  prosperity  of  others ;  and  constantly  seek 
the  grace  of  God  to  enable  you  to  exercise  benevolent 
feelings  toward  all,  but  especially  those  who  are  ele- 
vated in  any  respect  above  you. 

IV.  Charity  vaunteth  not  itself,  (or,  as  in  the  mar- 
gin,) is  not  rash  —  is  not  puffed  up.  "  It  does  not  act 
precipitately,  inconsiderately,  rashly,  thoughtlessly." 
Some  people  mistake  a  rash  and  heedless  spirit  for 
genuine  zeal ;  and  this  puffs  them  up  with  pride  and 
vain-glory,  and  sets  them  to  railing  at  their  betters  in 
age,  experience,  or  wisdom,  because  they  will  not 
fall  into  their  views  and  measures.  There  is  scarcely 
any  trait  of  character  more  unlovely,  especially  in  a 
young  person,  than  self-conceit.  If  the  youth  who  is 
puffed  up  with  a  sense  of  his  own  consequence  could 
but  see  the  mingled  emotions  of  pity  and  disgust 
w^hich  his  conduct  exites  in  the  bosom  of  age  and 
wisdom,  he  would  be  filled  with  confusion  and  shame. 

You  will  hear  such  persons  prating  much  of  inde- 
pendence of  mind.  They  have  respect  to  the  opinions 
of  the  ancients  1  Not  they  !  They  think  for  them- 
selves ;  and  form  their  own  opinions  without  respect 
to  what  others  have  thought,  and  said,  and  written. 
They  would  scorn  to  consult  a  commentary  to  assist 
them  in  determining  a  difficult  passage  of  Scripture,  or 
the  writings  of  a  learned  divine,  to  help  them  out  of  a 
theological  difficulty.  That  w^ould  be  subjecting  their 
minds  to  the  influence  of  prejudice,  or  betraying  a 
17* 


19^  SELF-CONCEIT. 


want  of  confidence  in  their  own  infallible  powers  !  — 
which  is  the  last  idea  they  would  think  of  entertain- 
ing. The  long-cherished  opinions  of  great,  and  wise, 
and  good  men,  are  disposed  of  with  a  sneer.  They  be 
influenced  by  great  names  1     Not  they  ! 

You  will  hear  them  delivering  their  opinions,  prag- 
matically, and  with  strong  assurance,  on  points  of 
great  difficulty,  which  good  men  of  the  greatest  learn- 
ing and  ability  have  approached  with  diffidence  ;  and 
boldly  advancing  ideas  which  they  suppose  to  have 
originated  in  the  depths  of  their  own  recondite  minds, 
which  they  afterwards  learn,  with  chagrin,  are  but 
some  old,  cast-off,  crude  theories  or  speculations, 
which  had  been  a  hundred  times  advanced,  and  as 
many  times  refuted,  before  they  were  bom.  But  the 
matter  appears  so  plain  to  them  that  they  cannot 
imagine  how  any  honest  mind  can  come  to  any  other 
conclusion.  Hence,  they  are  ready  to  doubt  the  piety 
of  all  who  differ  with  them,  if  not  to  assume  the  office 
of  judge,  and  charge  them  with  insincerity  or  hypoc- 
risy. Whereas,  in  truth,  their  strong  confidence  in 
their  opinions  arises  from  having  examined  the  subject 
partially  and  superficially,  and  oveilooked  the  objec- 
tions and  difficulties  which  readily  occur  to  a  well- 
balanced  and  discriminating  mind. 

I  would  not,  however,  be  understood  to  recommend 
implicit  submission  to  the  judgment  and  opinions  even 
of  the  greatest  or  even  the  best  of  men.  This  is 
Popery.  The  mind  must  be  convinced  before  it 
yields  assent  to  any  position.  But  it  would  be  the 
height  of  self-conceited  arrogance  for  any  person,  but 
especially  for  a  youth,  to  presume  himself  too  wise  to 
gain  instruction  from  the  writings  of  men  who  have 
devoted  their  lives  to  the  investigation  of  truth  ;  or 
summarily  to  set  aside,  as  unworthy  of  his  attention, 
opinions  which  have  been  embraced  by  the  greatest 
and  best  of  men  for  successive  generations.  Nor  does 
it  argue  any  uncommon  independence  of  mind ;  for, 
you  will  generally  find  such  persons  arranged  under 
the  banner  of  some  one  of  the  various  schools  of 


UNSEEMLLN-ESS.  199 


theology,  morals,  philosophy,  or  politics,  and  follow- 
ing on  with  ardor  the  devious  course  of  their  leader 
receiving  whatever  falls  from  his  lips  as  the  voice  of 
an  oracle,  and  running  with  enthusiasm  into  all  his 
extravagances.  Like  the  vane  upon  the  spire,  that 
lifts  up  itself  with  proud  eminence  to  the  clouds,  they 
are  ready  to  be  carried  about  by  every  wind  of  doc- 
trine. Whereas  true  independence  of  mind  consists 
in  weighing  evidence  and  argument  impartially,  and 
forming  a  decision  independent  of  prejudice,  party 
feeling,  pride  of  opinion,  or  self-will ;  and,  when 
coupled  with  humility,  it  will  always  rejoice  to  receive 
instruction  from  any  source.  The  person  who  knows 
himself  will  be  deeply  humbled  under  a  sense  of  his 
own  weakness  and  ignorance,  and  will  advance  his 
opinions  with  modesty,  while  he  treats  the  opinions 
of  others  with  becoming  respect. 

V.  Again,  Charity  5o^A  not  behave  itself  unseemly. 
It  does  not  disregard  the  courtesies  of  life,  nor  break 
over  the  bounds  of  decency  and  decorum  ;  but  pays  a 
strict  regard  to  propriety  of  conduct  under  all  circum- 
stances. But,  it  may  not  be  amiss  to  enumerate  some 
of  those  things  which,  by  their  unseemliness,  render 
the  conduct  of  any  person  repulsive  and  disgusting. 

1.  Forwardness,  or  a  disposition  to  be  conspicuous, 
is  unseemly,  especially  in  a  young  person.  It  is  in- 
deed the  duty  of  every  one  to  be  always  ready  to 
engage  in  every  good  work  ;  and  it  is  wrong  to  be 
backward,  and  refuse  to  cooperate  with  others,  in  car- 
rying on  any  useful  enterprise.  But  the  heart  is  de- 
ceitful :  and,  while  we  satisfy  our  consciences  with 
the  idea  that  we  are  going  forward  in  the  discharge  of 
duty,  we  may  be  but  feeding  our  own  vain-glorious 
spirits,  by  bringing  ourselves  into  notice.  An  humble 
Christian  has  a  low  estimate  of  his  ability  to  do  good  ; 
and  is  generally  disposed  to  prefer  ethers,  as  better 
qualified  than  himself,  to  occupy  any  conspicuous  post. 
"  In  honor  preferring  one  another."  He  will,  there- 
fore, be  modest  and  retiring ;  though,  when  the  course 
of  duty  is  plain,  he  will  by  no  means  shrink  from  it. 


200  CATECHISING    OTHERS. 

*'  The  righteous  are  bold  as  a  lion."  There  are  sev- 
eral characteristics,  however,  which  disting;uish  the 
forward,  unseemly  spirit.  He  is  jealous  and  testy. 
You  will  hear  him  complaining  of  the  aristocratic 
spiritof  others  ;  and  if  he  is  not  noticed  as  much  as  he 
thinks  he  deserves,  he  will  take  offence.  He  will 
rarely  be  found  cordially  cooperating  with  others,  in 
any  good  work,  unless  he  is  foremost  in  it  himself.  If 
you  wish  to  secure  his  aid,  or  forestall  his  opposition, 
you  must  be  careful  to  consult  him  before  you  under- 
take any  enterprise.  Should  you  neglect  to  do  so, 
however  good  your  object,  or  well  chosen  your  meas- 
ures, you  may  expect  him  to  find  fault,  and  throw 
obstacles  in  the  way,  at  every  step  of  your  progress. 
Such  persons  often  exhibit  a  fiery  zeal  and  restless 
activity,  which  seem  for  a  time  to  eclipse  all  their  con- 
temporaries. But  it  is  a  zeal  and  activity  for  self:  for 
it  is  never  roused  except  for  the  promotion  of  an  object 
with  which  self  is  in  some  manner  identified. 

2.  To  assume,  in  a  dictatorial  manner,  to  catechise 
others  as  to  their  views  on  any  subject,  especially  if 
they  are  older  than  yourself,  is  unseemly.  You  will 
meet  with  some  persons  who  seem  to  take  it  for 
granted  that  they  have  a  right  to  call  you  to  account 
for  your  opinions,  and  to  determine  authoritatively 
your  claim  to  the  character  which  you  profess.  I  do 
not  question  the  propriety  of  kind  and  modest  inquiries 
as  to  the  opinions  and  views  of  others  ;  nor  of  endeav- 
oring, by  fair  and  candid  arguments,  to  convince  them 
of  what  we  suppose  to  be  their  errors.  But  then  we 
must  never  forget  that  they  are  our  equals,  possessing 
the  same  right  to  judge  of  the  truth  with  ourselves, 
and  accountable  for  their  errors  to  the  same  tribunal. 
This  will  leave  no  ground  for  the  exercise  of  a  dog- 
matical or  a  dictatorial  spirit. 

3.  It  is  unseemly  for  young  persons  to  be  foremost 
in  speaking,  in  company,  or  to  give  advice  with  confi- 
dence in  regard  to  anything  which  is  to  influence  the 
conduct  of  their  superiors  in  age,  wisdom,  or  experi- 
ence.    Elihu,  although  a  man  of  superior  knowledge 


TALKATIVEXESS.  201 


and  abilities,  did  not  presume  to  speak  to  Job  till  his 
?ig-ed  friends  had  ceased  ;  for  he  said,  "  Days  should 
speak,  and  muhitude  of  years  should  teach  wisdom." 
Youno-  persons  sometimes  render  themselves  ridiculous 
by  such  unseemly  conduct.  The  prophet  Isaiah  gives 
tliis  as  one  of  the  marks  of  a  degenerate  age,  that 
"the  child  shall  behave  himself  proudly  against  the 
ancient,  and  the  base  against  the  honorable." 

4.  Fierce  contention  about  personal  rights,  is  un- 
seemly. It  begets  a  selfish,  jealous  spirit.  You 
never  hear  this  where  love  reigns ;  for  love  is  a  yield- 
ing spirit.  The  spirit  that  can  never  brook  the  least 
encroachment  upon  his  rights,  is  an  unseemly  spirit, 
v/hich  will  always  be  embroiled  in  some  difficulty  or 
other. 

5.  All  coarseness,  grossness,  or  rudeness  of  char- 
acter, is  unseemly.  This  negative  description  of  one 
of  the  characteristics  of  charity  is  sufficiently  compre- 
hensive, if  exhibited  in  all  its  details,  to  fill  a  volume. 
It  conveys  the  idea  of  an  exquisite  propriety  of  de- 
portment, free  from  everything  indelicate,  obtrusive, 
repulsive,  or  unamiable. 

VI.  Charity  seeketh  not  her  own.  It  is  not  selfish. 
The  temper  here  described  is  inculcated  in  a  beautiful 
manner  in  Paul's  epistle  to  the  Philippians.  He  ex- 
horts them,  in  lowliness  of  mind,  each  to  esteem  other 
better  than  themselves  ;  and  not  to  look  exclusively 
on  their  own  things,  but  also  on  the  things  of  others  ; 
and  then  commends  to  them  the  example  of  our  Lord, 
who,  though  King  of  kings,  humbled  himself  to  the 
condition  of  a  servant,  enduring  hardship,  contumely, 
and  an  ignominious  death,  for  our  sakes.  This  does 
not  mean  that  we  are  not  to  love  ourselves  at  all,  nor 
be  entirely  regardless  of  our  own  interests  ;  for  the 
rule  which  requires  us  to  love  our  neighbor  as  our- 
selves, recognizes  the  right  of  self-love  ;  and  the  com- 
mand, "  Thou  shalt  not  steal,"  establishes  the  right 
of  private  property.  But  it  forbids  us  to  make  our 
own  interest  and  happiness  our  chief  concern,  to  the 
disregard  of  the  rights  of  others  and  the  general  good  ; 


202  DISINTERESTEDNESS. 

and  requires  us  to  make  sacrifices  of  feeling  and  inter- 
est for  the  benefit  of  others,  and  even  sometimes  to 
prefer  their  happiness  and  interest  to  our  own.  This 
is  the  spirit  of  genuine  benevolence  ;  and  the  exercise 
of  it  will  impart  far  more  elevated  enjoyment  than  can 
be  derived  from  private  advantage. 

Were  this  disposition  in  exercise,  it  would  cut  off 
all  ground  of  envy  and  jealousy  ;  it  would  remove  the 
cause  of  most  of  the  contentions  that  arise  in  society  ; 
and  mitigate,  in  a  wonderful  degree,  all  the  ills  of  life. 
Indeed,  this  principle  lies  at  the  foundation  of  all  social 
enjoyment.  The  reciprocity  of  mutual  affection  de- 
pends upon  the  exercise  of  a  self-sacrificing  disposi- 
tion ;  and  the  society  where  this  does  not  exist  is  in- 
tolerable. Nor  is  it  feeling  or  interest  alone  that  must 
be  given  up.  There  is  yet  a  more  difficult  sacrifice  to 
be  made,  before  we  can  be,  in  any  considerable  degree, 
comfortable  companions.  It  is  the  sacrifice  of  the  will. 
This  is  the  last  thing  the  selfish  heart  of  man  is  dis- 
posed to  yield.  He  has  taken  his  stand,  and  the  pride 
of  his  heart  is  committed  to  maintain  it.  He  deceives 
himself,  and  compels  conscience  to  come  to  his  aid  ; 
while,  in  reality,  it  is  a  matter  with  which  conscience 
has  nothing  to  do,  for  the  point  might  have  been 
yielded  without  doing  violence  to  that  ever-wakeful 
monitor,  whose  office  is  thus  perverted,  and  made  to 
subserve  the  purposes  of  stiff-necked  obstinacy.  A 
disposition  to  yield  to  the  judgment  and  will  of  others, 
so  far  as  can  be  done  conscientiously,  is  a  prominent 
characteristic  of  that  charity  which  seeketh  not  her 
own  ;  while  an  obstinate  adherence  to  our  own  plans 
and  purposes,  where  no  higher  principle  than  expedi- 
ency is  concerned,  is  one  of  the  most  repulsive  and 
uncomfortable  forms  of  selfishness. 

A  selfish  person  never  willingly  makes  the  smallest 
sacrifice  of  feeling  or  interest  to  promote  the  welfare 
or  happiness  of  others.  He  wraps  himself  up  in  his 
own  interests  and  pursuits,  a  cheerless  and  forbidding 
object.  He  would  gladly  know  no  law  but  his  own 
will.     He  has  a  little  world  of  his  own,  in  which  he 


GOOD   NATURE.  203 


lives,  and  moves,  and  has  his  beincr.  He  makes  every 
one,  with  whom  he  comes  in  contact,  contribute  seme- 
thing  to  his  owTi  selfish  purposes.  His  overweening 
desire  to  promote  his  own  interests,  disposes  him  con- 
stantly to  encroach  upon  the  rights  of  others ;  or,  if 
not  to  encroach  upon  their  rights,  to  take  advantage 
of  their  good  nature,  to  drag  them  into  his  service. 
You  might  as  well  walk  for  pleasure  in  a  grove  of 
thorn-bushes,  or  seek  repose  on  a  bed  of  nettles,  as  to 
look  for  comfort  in  the  society  of  selfish  persons. 

Vn.  Charity  2S  not  easily  frovoked.  "It  corrects 
a  sharpness  of  temper,  and  sweetens  and  softens  the 
mind."  It  does  not  take  fire  at  the  least  opposition 
or  unkindness,  nor  "  make  a  man  an  offender  for  a 
word."  One  of  the  servants  of  Nabal  described  his 
character  in  this  significant  manner  :  "  He  is  such  a 
son  of  Belial  that  a  man  cannot  speak  to  him."  There 
are  many  such  sons  and  daughters  of  Belial.  They 
are  so  sulky  and  sour,  so  fretful  and  peevish,  that  you 
can  hardly  speak  to  them,  but  they  will  snap  and  snarl 
like  a  growling  watch-dog ;  and  if  they  were  equally 
dangerous,  it  might  not  be  less  necessary  to  chain 
them.  All  this  is  the  opposite  of  charity.  The  qual- 
ity here  negatively  described  may  be  summarily  com- 
prehended in  the  term  good  nature;  but  in  a  more 
elevated  sense  than  this  term  is  usually  employed,  it 
being  the  fruit,  not  of  natural  amiableness,  but  of 
gracious  affection.  This  temper  is  essential  to  any 
considerable  degree  of  usefulness.  If  }'ou  are  desti- 
tute of  it,  your  Christian  character  will  be  so  marred 
as  in  a  great  measure  to  counteract  the  influence  of 
your  positive  efforts .  A  bad  temper,  even  in  connec- 
tion with  many  excellent  qualities,  may  render  a  per- 
son an  uncomfortable  companion  and  an  intolerable 
yoke-fellow,  and  bring  great  reproach  upon  the  cause 
of  Christ.  Nor  need  any  one  excuse  himself  on  the 
ground  of  natural  disposition  ;  for  the  Lord  has  said, 
"  My  grace  is  sufficient  for  thee."  The  gospel  of 
Jesus  Christ  is  a  remedy  for  all  our  natural  corrup- 


204  JEALOUSY. 


tions ;  and  we  are  required  to  lay  aside  every  weighty 
even  the  sin  that  most  easily  besets  us. 

Vni.  Charity  thinketh  no  evil — is  not  suspicious  — 
does  not  lay  vip  slight  expressions  or  equivocal  con- 
duct, and  reason  out  evil  from  them,  and  suffer  it  to 
corrode  and  sour  the  mind  against  an  individual ;  but 
puts  the  best  construction  upon  the  words  and  conduct 
of  others  that  they  will  bear,  not  yielding  to  an  ill 
opinion  of  another,  but  upon  the  most  indisputable  ev- 
idence. There  is,  perhaps,  no  more  fruitful  source  of 
disquiet  and  unhappiness,  both  to  oui selves  and  oth- 
ers, than  a  suspicious  disposition.  "Jealousy,"  says 
Solomon,  "  is  cruel  as  the  grave  :  the  coals  thereof 
are  the  coals  of  fire,  which  hath  a  most  vehement 
flame."  Nor  is  this  language  too  intense.  A  jeal- 
ous person  always  sees  a  "  snake  in  the  grass."  He 
is  afraid  to  trust  his  most  intimate  friend.  He  puts 
the  worst  construction  upon  the  language  and  conduct 
of  others  that  they  will  bear  :  hence  he  conceives  him- 
self grossly  insulted,  when  no  ill  was  designed  ;  and  a 
gentle  rebuke,  or  a  good-humored  repartee,  constitutes 
an  unpardonable  offence.  He  always  looks  on  the 
dark  side  of  human  character,  so  that  a  single  foible 
or  one  glaring  fault  will  eclipse  a  thousand  real  ex 
cellences.  He  is  always  complaining  of  the  degener 
acy  of  the  times,  and  especially  of  the  corruption  of 
the  church  ;  for  he  can  see  nobody  around  him  who  is 
perfect,  and  therefore  he  comes  to  the  conclusion  that 
there  is  very  little  piety  in  the  world  ;  forgetting  that, 
were  he  to  find  a  church  of  immaculate  purity,  his 
own  connection  with  it  would  introduce  corruption. 
Should  such  a  person  conceive  it  to  be  his  duty  to  tell 
you  all  your  faults,  woe  betide  you  !  for  desirable  as 
self-knowledge  is,  it  is  no  kindness  to  have  our  faults 
aggravated  a  hundred-fold,  and  concentrated  before 
our  minds  like  the  converging  rays  of  the  sun,  in  one 
focal  blaze,  nor  poured  upon  our  heads  like  the  sweep- 
ing torrent,  nor  eked  out  like  the  incessant  patterings 
of  a  drizzling  rain.  Thus  did  not  Paul.  When  he 
felt  it  his  duty  to  reprove,  he  was  careful  to  commend 


FAULT-FINDI^^G.  205 


what  was  praiseworthy,  and  to  throw  in  some  expres- 
sions of  kindness  alono^  with  his  censures.  And  here, 
though  it  be  a  digression,  let  me  conjure  you  never  to 
undertake  the  unthankful  office  of  censor.  You  will 
fmd  some  inexperienced  persons  who  will  desire  you, 
as  an  office  of  friendship,  to  tell  them  all  their  faults. 
Be  sure,  if  you  undertake  this  with  a  friend,  your 
friendship  will  be  short.  It  will  lead  you  to  look  con- 
tinually at  the  dark  side  of  your  friend's  character, 
and,  before  you  are  aware,  you  will  find  yourself  los- 
ing your  esteem  for  it.  Very  soon,  you  will  beget 
the  suspicion  that  you  have  conceived  some  dislike. 
If  the  cause  is  continued,  this  suspicion  will  corrode 
and  increase  ;  and  the  result  will  be,  a  mutual  aliena- 
tion of  affection.  However  sincerely  such  an  experi- 
ment may  be  entered  upon,  it  can  hardly  fail,  in  the 
nature  of  things,  to  produce  this  result. 

It  may,  however,  be  said,  that  we  are  bound,  by 
our  covenant  obligations,  to  watch  over  our  brethren. 
But  there  can  scarcely  be  a  greater  misapprehension 
than  to  understand  this  duty  in  the  sense  of  an  inces- 
sant lookout  to  discern  and  discover  the  little  faults 
and  foibles,  or  even  the  more  marked  and  glaring  de- 
fects of  character,  in  our  brethren.  The  injunction  is, 
"  If  thy  brother  trespass  against  thee,  go  and  tell  him 
his  fault,"  &c.  But  I  know  of  no  passage  of  Scrip- 
ture which  requires  us  to  procure  a  magnifying-glass, 
and  go  about  making  a  business  of  detecting  and  ex- 
posing the  faults  of  our  brethren.  On  the  contrary, 
there  are  many  cautions  against  a  meddlesome  dispo- 
sition, ami  against  being  busy  bodies  in  other  men's 
matters.  We  are  required,  with  great  frequency  and 
solemnity,  to  watch  ourselves  ;  but  where  is  the  in- 
junction, "  Watch  thy  brethren?"  Even  the  Saviour 
himself  did  not  thus  attempt  to  correct  the  faults  of 
his  disciples.  He  rebuked  them,  indeed,  and  some- 
times sharply  ;  but  he  was  not  continually  reminding 
them  of  their  faults.  He  was  not  incessantly  brow- 
beating Peter  for  his  rashness,  nor  Thomas  for  his 
incredulity,  nor  the  sons  of  Zebedee  for  their  ambition. 
18 


206  REJOICING    IN    INIQUITY. 

But  he  *'  taught  them  as  they  were  able  to  bear  it  ;'''* 
and  that  rather  by  holding  up  before  their  minds  the 
truth,  than  by  direct  personal  lectures. 

Our  covenant  obligations  unquestionably  make  it 
our  duty  to  watch  and  see  that  our  brethren  do  not 
pursue  a  course  of  life  inconsistent  with  their  Chris- 
tian profession,  or  which  tends  to  backsliding  and  apos- 
tasy ;  and  if  they  are  true  disciples,  they  will  be 
thankful  for  a  word  of  caution,  when  they  are  in  dan- 
ger of  falling  into  sin.  And  when  they  do  thus  fall, 
we  are  required  to  rebuke  them,  and  not  to  suffer  sin 
upon  them.  But  this  is  a  very  different  affair  from 
that  of  setting  up  a  system  of  espionage  over  their 
conduct,  and  dwelling  continually  upon  their  faults 
and  deficiencies.  This  latter  course  cannot  long  be 
pursued,  without  an  unhappy  influence  upon  our  own 
temper.  The  human  mind  is  so  constituted  as  to  be 
affected  by  the  objects  it  contemplates,  and  often  as- 
similated to  them.  Show  me  a  person  who  is  always 
contemplating  the  faults  of  others,  and  I  will  show 
you  a  dark  and  gloomy,  sour  and  morose  spirit,  whose 
eyes  are  hermetically  closed  to  everything  that  is  de- 
sirable and  excellent,  or  amiable  and  lovely,  in  the  char 
acter  of  man  —  a  grumbling,  growling  misanthrope, 
who  is  never  pleased  with  anybody,  nor  satisfied  with 
anything  —  an  Ishmaelite,  whose  hand  is  against  ev- 
ery man,  and  every  man's  hand  against  him.  If  there 
is  nothing  in  the  human  character,  regenerated  by  the 
grace  of  God,  on  which  we  can  look  with  complacency 
and  delight,  then  it  is  impossible  for  us  to  obey  the 
sacred  injunction,  "  Love  the  brethren." 

IX.  Charity  rejoiccth  not  in  iniquity,  but  rejoiceth 
in  the  trvth.  One  mark  by  which  the  people  of  God 
are  known  is,  that  they  "  sigh  and  cry  over  the  abom- 
inations that  are  done  in  the  land,"  and  weep  rivers 
of  water  because  men  keep  not  the  law  of  God  ;  while 
the  wicked  "  rejoice  to  do  evil,  and  delight  in  the  fro- 
wardness  of  the  wicked."  But  we  may  deceive  our- 
selves, and  be  indulging  a  morbid  appetite  for  fault- 
finding and  slander,  while  we  suppose  ourselves  to  bd 


A   BAD   MARK.  207 


grieving  over  the  sins  of  others.  Grief  is  a  tender 
emotion.  It  melts  the  heart,  and  sheds  around  it  a 
hallowed  influence.  Hence,  if  we  find  ourselves  in- 
dulging a  sharp,  censorious  spirit,  eagerly  catching  up 
the  faults  of  others,  and  dwelling  on  them,  and  mag- 
nifying them,  and  judging  harshly  of  them,  we  may 
be  sure  we  have  another  mark,  which  belongs  not  to 
the  fold  of  the  Good  Shepherd.  One  of  the  prominent 
characteristics  of  an  impenitent  heart  is  a  disposition 
to  feed  upon  the  faults  of  professors  of  religion.  Those 
who  indulge  this  disposition  will  not  admit  that  they 
take  delight  in  the  failings  of  Christians.  They  will 
condemn  them  with  great  severity,  and  lament  over 
the  dishonor  they  bring  upon  religion.  Yet  they  catch 
at  the  deficiencies  of  Christians  as  eagerly  as  ever 
a  hungry  spaniel  caught  after  his  meat.  This  is  the 
whole  of  their  spiritual  meat  and  drink.  It  is  the  found- 
ation of  their  hopes.  They  rest  their  claim  for  ad- 
mittance into  the  celestial  paradise  on  being  quite  as 
consistent  in  their  conduct  as  those  who  profess  to  be 
God's  people ;  hence,  every  deficiency  they  discover 
gives  them  a  new  plea  to  urge  at  the  portals  of  heav- 
en. Thus  they  secretly,  though  perhaps  unwittingly, 
"  rejoice  in  iniquity."  But  it  is  to  be  feared,  if  we 
may  judge  from  the  exhibition  of  the  same  spirit,  that 
many  who  make  high  pretensions  to  superior  sanctity 
rest  their  hopes,  to  a  great  extent,  on  a  similar 
foundation.  With  the  Pharisaical  Jews,  they  think  if 
they  judge  them  that  do  evil,  even  though  they  do  the 
same,  they  shall  escape  the  judgment  of  God.  They 
are  as  eager  to  catch  up  and  proclaim  upon  the  house- 
top the  deficiencies  of  their  brethren,  as  the  self-right- 
eous moralist,  who  prides  himself  on  making  no  profes- 
sion, and  yet  being  as  consistent  as  those  that  do.  If 
such  persons  do  not  rejoice  in  iniquity,  it  is  neverthe- 
less "  sweet  in  their  mouth,"  and  they  "  drink  it  in 
like  water."  Their  plea  is,  that  they  do  not  speak  of 
it  with  pleasure,  but  with  grief  bear  their  testimony 
against  it.  But  grief  is  a  very  different  passion  from 
that  which  swells  in  their  bosoms.     Grief  is  solitary 


208  CENSORIOTJSNESS. 


and  silent.  "  He  sitteth  alone  and  keepeth  silence." 
Who  ever  heard  of  a  man's  proclaiming  his  grief  to 
every  passing  stranger?  Yet,  you  may  not  be  five 
minutes  in  the  company  of  one  of  these  persons,  till  he 
begins  to  proclaim  his  grief  at  the  delinquencies  of  his 
Christian  brethren.  And  the  harsh  and  bitter  spirit, 
which  palms  itself  on  the  conscience  as  a  testimony 
against  sin,  is  but  an  exhibition  of  impenitent  pride. 
It  bears  not  the  most  distant  semblance  of  Christian 
humility  and  fidelity.  "  Brethren,"  says  the  apostle, 
*'  if  a  man  be  overtaken  in  a  fault,  restore  such  an  one 
in  the  spirit  of  meekness  ;  considering  thyself,  lest  thou 
also  be  tempted.''^  But,  from  the  fault-finding  and  cen- 
sorious spirit  of  some  people,  one  would  suppose  it 
never  came  into  their  minds  to  consider  whether  it 
might  not  be  possible  for  them  to  fall  into  the  same 
condemnation  ;  although  an  examination  of  the  la- 
mentable falls  that  have  taken  place  might  show  a 
fearful  list  of  delinquents  from  this  class  of  persons. 
David,  while  in  his  fallen  state,  pronounced  sentence 
of  death  upon  the  man  in  Nathan's  parable,  whose 
crime  was  but  a  faint  shadow  of  his  own.  The  Scribes 
and  Pharisees  were  indignant  at  the  wretched  woman 
who  had  been  taken  in  sin  ;  yet  they  afterwards,  by 
their  own  conduct,  confessed  themselves  guilty  of  the 
same  crime.  Judas  was  one  of  your  censorious  fault- 
finders. He  was  the  one  that  found  fault  with  the 
tender-hearted  Mary,  for  her  affectionate  tribute  of 
respect  to  the  Lord  of  Life,  before  his  passion.  He 
thought  it  a  great  waste  to  pour  such  costly  ointment 
on  the  feet  of  Jesus ;  and  that  it  would  have  been 
much  better  to  have  sold  it  and  given  the  money  to  the 
poor.  He  was  very  compassionate  to  the  poor,  and  a 
great  enemy  of  extravagance ;  but  a  little  while  after- 
wards, he  sold  his  Lord  for  thirty  pieces  of  silver. 
So,  in  every  age,  if  you  examine  into  the  character  of 
apostates,  you  will  find  that  they  have  been  noted  for 
their  severity  against  the  sins  of  others  ;  and  particu- 
larly in  making  conscience  of  things  indifferent,  and 
pronouncing  harsh  judgment  against  those  who  refuse 


APOSTATES.  209 


♦o  conform  to  their  vie\A^s.  Especially  will  such  per- 
sons be  grieved  with  their  brethren  on  account  of  their 
dress,  or  style  of  living,  or  their  manner  of  wearing 
the  hair ;  or  some  such  matter  that  does  not  reach  the 
heart.  I  was  once  acquainted  with  a  woman,  who 
(except  in  her  own  family  and  among  her  neighbors) 
had  the  reputation  of  being  veri/  devotedly  pious,  who 
went  to  her  pastor,  (an  aged  and  venerable  man,) 
greatly  grieved  because  he  was  in  the  habit  of  comb- 
ing his  hair  upwards,  so  as  to  cover  his  baldness. 
She  was  afraid  it  was  pride.  She  was  a  great  talker, 
and  often  had  difficulties  with  her  brethren  and  sisters 
in  the  church ;  for  she  thought  it  her  duty  to  exercise 
a  watchful  care  over  them.  Whether  she  was  self- 
deceived,  or  hypocritical,  I  cannot  say  ;  but  she  used 
to  shed  tears  freely  in  her  religious  conversations. 
She,  however,  as  I  have  since  learned,  after  maintain- 
ing her  standing  in  the  church  for  many  years,  apos- 
tatized and  became  openly  abandoned.  You  need  not 
look  over  half  a  dozen  parishes,  anywhere,  to  find 
cases  of  a  kindred  character. 

The  humble  Christian,  who  looks  back  to  the  "  hole 
of  the  pit  whence  he  was  digged,"  and  remembers 
that  he  now  stands  by  virtue  of  the  same  grace  that 
took  his  feet  out  of  the  "  horrible  pit  and  miry  clay," 
w411  be  the  last  person  to  vaunt  over  the  fallen  condi- 
tion of  his  fellow-creatures.  He  will  look  upon  them 
with  an  eye  of  tender  compassion  ;  and  his  rebukes 
will  be  administered  in  a  meek,  subdued,  and  humble 
spirit,  remembering  the  injunction  of  Paul,  "  Let  hira 
that  thinketh  he  standeth  take  heed  lest  he  fall."  But 
the  spirit  of  which  I  have  been  speaking  is  not  only 
carnal,  but  devilish.  The  devil  is  the  accuser  of  the 
brethren. 

But  charity  not  only  rejoiceth  not  in  iniquity,  but, 
positively,  rejoiceth  in  the  truth  —  is  glad  of  the  suc- 
cess of  the  gospel,  and  rejoices  in  the  manifestation  of 
the  grace  of  God,  by  the  exhibition  of  the  fruits  of  his 
Spirit  in  the  character  and  conduct  of  his  people. 
Hence,  it  will  lead  us  to  look  at  the  bright  side  of 
18* 


210  CHRISTIAN    JOY. 


men's  characters  ;  and  if  they  give  any  evidence  of 
piety,  to  rejoice  in  it,  and  glorify  God  for  the  manifest- 
ation of  his  grace  in  them,  while  we  overlook,  or  be- 
hold with  tenderness  and  compassion,  their  imperfec- 
tions. And  this  accords  with  the  feelings  of  the 
humble  Christian.  He  thinks  so  little  of  himself,  and 
feels  such  a  sense  of  his  own  imperfections,  that  he 
quickly  discerns  the  least  evidence  of  Christian  char- 
acter in  others  ;  and  he  sees  so  much  to  be  overlooked 
in  himself,  that  he  is  rather  inclined  to  the  extreme  of 
credulity,  in  judging  the  characters  of  others.  He  is 
ready,  with  Paul,  to  esteem  himself  "  less  than  the 
least  of  all  saints  ;"  and  where  he  sees  any  evidence 
of  piety  in  others,  he  can  overlook  many  deficiencies. 

I  am  persuaded,  that  in  few  things  we  are  more 
deficient  than  in  the  exercise  of  joy  and  gratitude  for 
the  grace  of  God  manifested  in  his  children.  There 
are  few  of  the  epistles  of  Paul  which  do  not  com- 
mence with  an  expression  of  joy  and  thanksgiving  for 
the  piety  of  those  to  whom  he  was  writing.  I  have 
been  surprised,  on  looking  over  them,  to  find  these 
expressions  so  full  and  so  frequent.  They  are  too 
numerous  to  be  quoted  in  this  place ;  but  I  entreat 
you  to  examine  them  for  yourself.  Even  in  regard  to 
the  Corinthians,  among  whom  so  many  evils  existed, 
he  says,  "  I  thank  my  God  always  on  your  behalf,  for 
the  grace  of  God  which  is  given  you  by  Jesus  Christ." 
But  who  among  us  is  ever  heard  thanking  God  for  the 
piety  of  his  brethren  ?  On  the  contrary,  how  many  of 
the  prayers  that  are  offered  up  in  our  social  meetings 
resemble  the  errands  of  a  churlish  man,  who  never 
visits  his  neighbor's  house  without  entering  some 
complaint  against  his  children  !  "Vet,  we  are  under 
greater  obligations  for  the  least  exhibition  of  gracious 
fruits  in  the  lives  of  his  people,  than  for  the  daily 
bounties  of  his  providence,  inasmuch  as  the  gift  of  the 
Holy  Ghost  is  greater  than  food  and  raiment. 

X.  Thus  far,  with  the  exception  of  the  first  two 
heads,  and  a  part  of  the  last,  we  have  had  the  negative 
character  of  Charity.     We  now  come  to  its  posi- 


CHARITY.  211 


five  manifestations,  which  have,  however,  to  a  consid- 
erable extent,  been  anticipated  in  the  previous  consid- 
eration of  the  subject. 

1.  Charity  beareth  all  things;  or,  as  it  may  be 
rendered,  covet  eth  all  things.  This  seems  to  be  more 
agreeable  to  the  context ;  for  otherwise  it  would  mean 
the  same  as  endureth  all  things,  in  the  latter  clause  of 
the  verse,  and  thus  make  a  tautologry  ;  while  it  leaves 
a  deficiency  in  the  description,  indicated  by  the  pas- 
sage in  Peter,  "  Charity  shall  cover  the  multitude  of 
sins."  "  Charity  will  draw  a  vail  over  the  faults  of 
others,  so  far  as  is  consistent  with  duty."  What  trait 
of  character  can  be  more  amiable  and  lovely?  It  is 
the  genuine  spirit  of  the  g-ospel,  which  requires  us  to 
"  do  unto  others  as  we  would  they  should  do  to  us." 
And  who  would  like  to  have  his  faults  made  the  sub- 

i'ect  of  common  conversation  among  his  acquaintances? 
f  no  one  would  like  to  be  thus  "  served  up,"  let  him 
be  cautious  how  he  treats  others.  And,  if  it  is  con- 
trary to  charity  thus  to  speak  of  the  faults  of  individ- 
uals, it  is  not  the  less  so  to  speak  of  the  faults  of 
masses  of  men,  as  of  the  clerg-y  or  of  the  church. 
The  injustice  is  the  more  aggravated,  because  it  is 
condemning  by  wholesale.  A  member  of  the  church 
of  Christ,  who  speaks  much  of  its  corruptions,  is  guilty 
of  the  anomalous  conduct  of  speaking  evil  of  himself ; 
for  the  members  of  Christ's  body  are  all  one  in  him. 
It  may  sometimes  be  our  duty  to  speak  of  the  faults 
of  others ;  but,  where  charity  reigns  in  the  heart,  this 
will  be  done  only  in  cases  of  unavoidable  necessity, 
and  then  with  great  pain  and  sacrifice  of  feeling.  The 
benevolent  heart  feels  for  the  woes  of  others,  and  even 
compassionates  their  weakness  and  wickedness.  It 
will  desire,  therefore,  as  much  as  possible,  to  hide 
them  from  the  public  gaze,  unless  the  good  of  others 
should  require  their  exposure ;  and  even  then,  will 
not  do  it  with  wanton  feelings.  But  these  remarks 
apply  with  much  greater  force  to  the  practice  of 
Christians  speaking  of  one  another's  faults.  Where 
is  the  heart  that  would  not  revolt  at  the  idea  of  broth- 


212  CONFIDING   IN   OTHERS. 

crs  and  sisters  scanning-  each  other's  faults,  in  tho 
ears  of  strangers  ?  Yet  the  relation  of  God's  childrea 
is  far  more  endearing-  than  the  ties  of  consanguinity. 

2.  Charity  believeth  all  things,  hopcth  all  things. 
This  is  the  opposite  of  jealousy  and  suspicion.  It  is  a 
readiness  to  believe  everything  in  favor  of  others ; 
and  even  when  appearances  are  very  strong  against 
them,  still  to  hope  for  the  best.  This  disposition  will 
lead  us  to  look  at  the  characters  of  others  in  their 
most  favorable  light ;  to  give  full  weight  to  every 
good  quality,  and  full  credit  for  every  praiseworthy 
action ;  while  every  palliating  circumstance  is  viewed 
in  connection  with  deficiencies  and  misconduct. 
Charity  will  never  attribute  an  action  to  improper 
motives  or  a  bad  design,  when  it  can  account  for  it  in 
any  other  way ;  and,  especially,  it  will  not  be  quick 
to  charge  hypocrisy  and  insincerity  upon  those  who 
seem  to  be  acting  correctly.  It  will  give  credit  to  the 
professions  of  others,  unless  obviously  contradicted  by 
their  conduct.  It  does  not,  indeed,  forbid  prudence 
and  caution  —  "  The  simple  believeth  every  word  ;  but 
the  prudent  man  looketh  well  to  his  going"  — but  it 
is  accustomed  to  repose  confidence  in  others,  and  it 
will  not  be  continually  watching  for  evil. 

A  charitable  spirit  is  opposed  to  the  prevailing  dis- 
position for  discussing  private  character.  It  will  not 
willingly  listen  to  criticisms  upon  the  characters  of 
others,  nor  the  detail  of  their  errors  and  imperfections ; 
and  it  will  turn  away  with  disgust  and  horror  from 
petty  scandal  and  evil-speaking,  as  offensive  to  benev- 
olent feeling.  It  is  a  kind  of  moral  sense,  which  re- 
coils from  detraction  and  backbiting. 

3.  Charity  endureth  all  things.  This  is  nearly 
Bynonymous  with  long-suffering ;  and  yet  it  is  a  more 
extensive  expression.  It  will  endure  with  patience, 
and  suffer  without  anger  or  bitterness  of  feeling,  every- 
thing in  social  life  which  is  calculated  to  try  our 
tempers,  and  exhaust  our  patience.  It  is  not  testy, 
and  impatient  at  the  least  opposition,  or  the  slightest 
provocation ;  but  endures  the  infirmities,  the  unrea- 


CONCLUSION.  213 


sonableness,  the  ill-humor,  and  the  hard  language  of 
others,  with  a  meek  and  quiet  spirit. 

Finally,  charity  is  the  practical  application  of  the 
golden  rule  of  our  Saviour,  and  the  second  table  of  the 
law,  to  all  our  intercourse  with  our  fellow-men,  dif- 
fusing around  us  a  spirit  of  kindness  and  benevolent 
feeling.  It  comprehends  all  that  is  candid  and  gener- 
ous, bland  and  gentle,  amiable  and  kind,  in  the  human 
character,  regenerated  by  the  grace  of  God.  It  is  op- 
posed to  all  that  is  uncandid  and  disingenuous,  coarse 
and  harsh,  unkind,  severe,  and  bitter,  in  the  disposi- 
tion of  fallen  humanity.  It  is  the  bond,  which  holds 
society  together,  the  charm  which  sweetens  social 
intercourse,  and  the  universal  panacea,  which,  if  it 
cannot  cure,  will  at  least  mitigate,  all  the  diseases  of 
the  social  state.  That  you  may  possess  it  in  its  high- 
es  earthly  perfection,  is  the  sincere  prayer  of 

Your  affectiinate  Brother. 


214       HAEMONY   OF   CHRISTIAN   CHARACTER. 


LETTER    X  VII. 

Haitnony  of  Christian  Character. 

"And  besides  this,  giving  all  diligence,  add  to  your  faith,  virtue  ; 
and  to  virtue,  knowledge;  and  to  knowledge,  temperance;  and  to 
temperance,  patience ;  and  to  patience,  godliness ;  and  to  godliness, 
brotherly  kindness;  and  to  brotherly  kindness,  charity."— 2  Pb. 
1  :  5—7. 

My  dear  Sister, 

In  my  first  letter,  I  spoke  of  the  importance  of 
growth  in  grace,  and  enumerated  some  of  the  fruits 
of  the  Spirit.  I  revert  to  the  same  subject  again,  for 
the  purpose  of  showing  the  importance  of  cultivating 
the  several  Christian  graces  in  due  proportion,  so  as 
to  attain  to  a  uniform  consistency  of  character. 

Nothing  delights  the  senses  like  harmony.  The 
eye  rests  with  pleasure  on  the  edifice  w^hich  is  com- 
plete in  all  its  parts,  according  to  the  laws  of  archi- 
tecture ;  and  the  sensation  of  delight  is  still  more 
exquisite,  on  viewing  the  harmonious  combination  of 
colors,  as  exhibited  in  the  rainbow,  or  the  flowers  of 
the  field.  The  ear,  also,  is  ravished  with  the  harmo- 
ny of  musical  sounds,  and  the  palate  is  delighted  with 
savory  dishes.  But  take  away  the  cornice,  or  remove 
a  column  from  the  house,  or  abstract  one  of  the  col- 
ors of  the  rainbow,  and  the  eye  i-s  offended ;  remove 
from  the  scale  one  of  the  musical  sounds,  and  give 
undue  prominence  to  another,  and  harmony  will  be- 
come discord  ;  and  what  could  be  more  insipid  than  a 
savory  dish  without  salt  ? 

So  it  is  with  the  Christian  character.  Its  beauty 
and  loveliness  depend  on  the  harmonious  culture  of 
all  the  Christian  graces.  If  one  is  deficient,  and 
another  too  prominent,  the  idea  of  deformity  strikes 


HARMONY.  215 


the  mind  with  painful  sensations,  somewhat  similar 
to  those  produced  by  harsh,  discordant  musical  sounds, 
or  by  the  disproportionate  exhibition  of  colors. 

It  was,  probably,  with  an  eye  to  this,  that  the 
apostle  gave  the  exhortation  above  quoted.  He  was 
exhorting  to  growth  in  grace  ;  and  he  would  have  the 
new  man  grow  up  with  symmetrical  proportions,  so  as 
to  form  the  "  stature  of  a  perfect  man  in  Christ  Je- 
sus," not  having  all  the  energies  concentrated  in 
one  member,  but  having  the  body  complete  in  all  its 
parts,  giving  a  due  proportion  of  comeliness,  activity, 
and  strength  to  each.  Thus,  he  says,  Add  to  your 
faith  virtue.  By  faith,  I  suppose  we  are  to  under- 
stand the  elementary  principle  of  the  Christian  char- 
acter, as  exhibited  in  regeneration  ;  or  the  act  which 
takes  hold  of  Christ.  But  we  are  not  to  rest  in  this. 
We  are  to  add  virtue,  or  strength  and  courage,  to 
carry  out  our  new  principle  of  action.  But  this  is  not 
all  that  is  needed.  We  may  be  full  of  courage  and 
zeal  ;  yet,  if  we  are  ignorant  of  truth  and  duty,  we 
shall  make  sad  work  of  it,  running  headlong,  first  into 
this  extravagance,  and  then  into  that,  disturbing  the 
plans  of  others,  and  defeating  our  own,  by  a  rash  and 
heedless  course  of  conduct. 

Young  Christians  are  in  danger  of  making  religion 
consist  too  exclusively  in  emotion,  which  leads  them 
to  undervalue  knowledge.  But  while  emotion  is  in- 
separable from  spiritual  religion,  knowledge  is  no  less 
essential  to  intelligent  emotion.  Ignorance  is  not  the 
mother  of  devotion  ;  and  though  a  person  may  be  sin- 
cerely and  truly  pious,  with  only  the  knowledge  of  a 
few  simple  principles,  yet,  without  a  thorough  and 
comprehensive  knowledge  of  religious  truth,  the 
Christian  character  will  be  weak  and  unstable,  easily 
led  astray,  and  carried  about  by  every  wind  of  doc- 
trine. Knowledge  is  also  essential  to  a  high  degree 
of  usefulness.  It  expands  and  invigorates  the  mind, 
and  enables  us,  with  divine  aid,  to  devise  and  execute 
plans  of  usefulness,  wiih  prudence  and  energy. 

But  knowledge   alone  is  not  sufficient;  nor  evea 


216  UNION    OF    THE    GRACES. 

knowledge  added  to  faith.  Temperance  must  be  ad- 
ded, as  a  regulator,  botli  of  soul  and  body.  All  our 
appetites  and  passions,  desires  and  emotions,  must  be 
brought  within  the  bounds  of  moderation.  And  to 
temperance  must  be  added  patience,  that  we  may  be 
enabled  to  endure  the  trials  of  this  life,  and  not  to 
faint  under  the  chastening  hand  of  our  heavenly 
Father.  As  it  is  through  much  tribulation  that  we 
are  to  enter  into  the  kingdom  of  heaven,  we  have  need 
of  patience,  both  for  our  own  comfort,  and  for  the 
honor  of  religion.  Indeed,  no  grace  is  more  needful, 
in  the  ordinary  affairs  of  life.  It  is  the  little,  every- 
day occurrences  that  try  the  Christian  character  ;  and 
it  is  in  regard  to  these  that  patience  works  experience. 
Many  of  these  things  are  more  difficult  to  be  borne 
than  the  greater  trials  of  life,  because  the  hand  of 
God  is  less  strikingly  visible  in  them.  But  patience 
enables  us  to  endure  those  things  which  cross  the 
temper,  with  a  calm,  unruffled  spirit ;  to  encounter 
contradictions,  little  vexations,  and  disappointments, 
without  fretting,  or  repining  ;  and  saves  us  from  sink- 
ing under  severe  and  protracted  afflictions. 

To  patience  must  be  added  godliness,  "  which  is 
profitable  unto  all  things,  having  promise  of  the  life 
that  now  is,  and  of  that  which  is  to  come."  To  be 
godly,  is  to  be,  in  a  measure,  like  God.  It  is  to  be 
*'  renewed  in  knowledge,  after  the  image  of  him  that 
created  us,"  and  to  have  the  same  mind  in  us  that  was 
in  Christ  Jesus.  This  is  the  fruit  of  that  patience 
which  works  experience,  and  results  in  hope,  which 
maketh  not  ashamed. 

To  godliness  must  be  added  brotherly  kindness ; 
which  is  but  acting  out  the  state  of  heart  expressed 
by  godliness,  which  indicates  a  partaking  of  divine 
benevolence. 

Then  comes  the  crowning  grace  of  Charity, 
**  which  is  the  bond  of  perfectness,"  comprehending 
the  whole  circle  of  the  social  virtues. 

Where  all  these  qualities  exist,  in  due  proportion, 
they  will  form  a  lovely  character,   hai-monious  and 


DEFORMITT    OF    CHARACTER.  217 

beautiful  as  the  seven  colors  of  the  rainbow  ;  yea, 
with  the  addition  of  an  eighth,  of  crowning  lustre. 
But,  if  any  one  suffers  his  religious  feelings  to  con- 
centrate on  one  point,  as  though  the  whole  of  re- 
ligion consisted  in  zeal,  or  devotional  feeling,  or 
sympathy,  or  the  promotion  of  some  favorite  scheme 
of  benevolence,  you  will  find  an  exhibition  of  charac- 
ter as  unlovely  and  repulsive  as  though  the  seven 
colors  of  the  rainbow  should  concentrate  in  one,  of 
livid  hue,  or  pale  blue,  or  sombre  gray  ;  as  disagreea- 
ble as  though  the  sweet  melody  of  a  harmonious  choir 
were  changed  into  a  dull,  mxonotonous  bass ;  and  as 
vnsavory  as  a  dish  of  meats  seasoned  only  with  bitter 
Iierbs. 

This  disproportionate  development  of  Christian 
character  is  more  frequently  seen  in  young  converts  : 
especially  such  as  have  not  received  a  thorough 
Christian  education,  and  are,  consequently,  deficient 
in  religious  knowledge.  They  find  themselves  in  a 
new  world,  and  become  so  much  absorbed  in  the  con- 
templation of  the  new  objects  that  present  themselves 
to  their  admiring  gaze,  that  they  seem  almost  to  for- 
get that  they  have  any  other  duties  to  perform  than 
those  v/hich  consist  in  devotional  exercises.  If  these 
are  interrupted,  they  will  fret  and  worry  their  minds, 
and  wish  for  some  emplo}Tnent  entirely  of  a  religious 
nature.  They  wonder  how  it  is  possible  for  Chris- 
tians to  be  so  cold,  as  to  pursue  their  worldly  employ- 
ments as  diligently  as  they  do  who  take  this  world  for 
their  portion  ;  and  often  you  will  hear  them  breaking 
out  in  expressions  of  great  severity  against  older 
Christians,  because  they  do  not  sympathize  with  them 
in  these  feelings.  Their  daily  employments  become 
irksome  ;  and  they  are  tempted  even  to  neglect  the 
interests  of  their  employers,  with  the  plea,' that  the 
service  of  God  has  the  first  claim  upon  them.  But 
they  forget  that  the  service  of  God  consists  in  tne 
faithful  performance  of  every  social  and  relative  duty, 
^^  as  unto  the  Lord,  and  not  to  men,''  as  v.'ell  as  the 
more  direct  devotional  exercises ;  and  that  Uie  one  is 
19 


218  LITTLE    THINGS. 


as  essential  to  tlie  Christian  character  as  the  other. 
The  Bible  requires  us  to  be  "  diligent  in  business," 
as  well  as  "  fervent  in  spirit ;"  and  the  religion  of  the 
Bible  makes  us  better  in  all  the  relations  of  this  life, 
as  well  as  in  our  relations  with  God. 

Young  Christians  are  also  prone  to  undervalue  little 
things.  The  greater  things  of  religion  take  such 
strong  possession  of  their  souls,  that  they  overlook 
many  minor  things  of  essential  importance.  In  sea- 
sons of  special  religious  awakening,  this  mistake  is 
very  common  ;  in  consequence  of  which,  many  im- 
portant interests  suffer,  and  the  derangement  which 
follows,  makes  an  unfavorable  impression  as  to  the 
influence  of  revivals.  The  spirit  of  the  Christian  re- 
ligion requires  that  every  duty  should  be  discharged 
in  its  proper  time.  The  Iseauty  of  the  Christian  char- 
acter greatly  depends  on  its  symmetrical  proportions. 
A  person  may  be  very  zealous  in  some  things,  and  yet 
quite  defective  in  his  Christian  character.  And  the 
probability  is,  that  he  has  no  more  religion  than  shows 
itself  in  its  consistent  proportions.  The  new  energy 
imparted  by  the  regenerating  grace  of  God  may  unite 
itself  with  the  strong  points  of  his  character,  and  pro- 
duceti  very  prominent  development ;  while,  in  regard 
to  those  traits  of  character  which  are  naturally  w-eak, 
in  his  constitutional  temperament,  grace  may  be 
scarcely  perceptible.  For  instance,  a  person  who  is 
naturally  bold  and  resolute,  will  be  remarkable,  w^hen 
converted,  for  his  moral  courage ;  while,  perhaps,  he 
may  be  very  deficient  in  meekness.  And  the  one  who 
is  naturally  weak  and  irresolute,  will  perhaps  be 
remarkable  for  the  mild  virtues,  but  very  deficient  in 
strength  and  energy  of  character.  Now,  the  error 
lies  in  cultivating  almost  exclusively  those  Christian 
graces  which  fall  in  with  our  prominent  traits  of  char- 
acter. We  should  rather  bend  our  energies,  by  the 
grace  of  God,  chiefly  to  the  development  of  those 
points  of  character  which  are  naturally  weak,  while 
we  discipline,  repress,  and  bring  under  control,  those 


ONE-SIDED   RELIGION.  219 

which  are  too  prominent.     This  will  prevent  deform- 
ity, and  develop  a  uniform  consistency  of  character. 

There  is,  perhaps,  a  peculiar  tendency  to  this  one- 
siJid  religion  in  this  age  of  excitement  and  activity; 
and  the  young  convert,  whose  Christian  character  is 
not  matured,  is  peculiarly  liable  to  fall  into  this  error. 
The  mind  becomes  absorbed  with  one  object.  The 
more  exclusively  this  object  is  contemplated,  the 
more  its  importance  is  magnified.  It  becomes,  to  his 
mind,  the  main  thing.  It  is  identified  with  his  ideas 
of  religion.  He  makes  it  a  test  of  piety.  Then  he  is 
prepared  to  regard  and  treat  all  who  do  not  come  up 
to  his  views  on  this  point  as  destitute  of  true  religion  ; 
though  they  ma>  exhibit  a  consistency  of  character, 
in  other  respects,  to  which  he  is  a  stranger.  This 
leads  to  denunciation,  alienation  of  feeling,  bitterness, 
and  strife.  Bat  one  of  God's  commands  is  as  dear  to 
him  as  another ;  and  we  cannot  excuse  ourselves  be- 
fore him,  for  disobeying  one,  on  the  ground  that  we 
practise  another.  The  perfection  of  Christian  charac- 
ter consists  in  the  harmonious  development  of  the 
Christian  graces.  This  is  what  I  understand  by  the 
"  stature  of  a  perfect  man  in  Christ  Jesus;"  a  man 
who  has  no  deformity ;  who  is  complete  in  all  his 
members  and  all  his  faculties.  That  you  may  attain 
to  this,  is  the  sincere  prayer  of 

Your  affectionate  Brother. 


220  MARRIAGE. 


LETTER   XVIII. 

Marriage, 
"  Marriage  is  honorable  in  all."  — Heb.  13 :  4. 

My  dear  Sister, 

Some  young  persons  indulge  a  fastidiousness  of 
feeling,  in  relation  to  the  subject  of  marriage,  as 
though  it  were  indelicate  to  speak  of  it.  Others  make 
it  the  principal  subject  of  their  thoughts  and  conver- 
sation ;  yet  they  seem  to  think  it  must  never  be  men- 
tioned but  in  jest.  But  both  these  extremes  should 
be  avoided.  Marriage  is  an  ordinance  of  God,  and 
therefore  a  proper  subject  of  thought  and  discussion, 
with  reference  to  personal  duty.  But  it  is  a  matter 
of  great  importance,  having  a  direct  bearing  upon  the 
glory  of  God,  and  the  happiness  of  individuals.  It 
siiould,  therefore,  never  be  approached  with  levity. 
But,  as  it  requires  no  more  attention  than  what  is 
necessary  in  order  to  understand  present  duty,  it 
would  be  foolish  to  make  it  a  subject  of  constant 
thought,  and  silly  to  make  it  a  common  topic  of  con- 
versation. It  is  a  matter  which  should  be  weighed 
deliberately  and  seriously  by  every  young  person.  In 
reference  to  the  main  subject,  two  things  should  be 
considered  : 

I.  Marriage  is  desirable.  It  was  ordained  by  the 
Lord,  at  the  creation,  as  suited  to  the  state  of  man  as 
a  social  being,  and  necessary  to  the  design  for  which 
he  was  created.  Whoever,  therefore,  wilfully  neg- 
lects it,  contravenes  the  order  of  nature,  and  must 
consequently  expect  a  diminution  of  those  enjoyments 
which  arise  from  the  social  state.  There  is  a  sweet- 
ness and  comfort  in  the  bosom  of  one's  own  family, 


MARRTAHF.    DESIRABLE.  221 


which  can  be  enjoyed  nowhere  elee.  In  early  life, 
this  is  supplied  by  our  youthful  companions,  u  jio  feel 
in  unison  with  us.  But,  as  a  perscn  who  remains 
single  advances  in  life,  the  friends  cf  his  youth  form 
new  attachments,  in  which  he  is  incftpable  of  partici- 
pating-. Their  feelings  undergo  a  "hange,  of  which 
he  knows  nothing.  He  is  gradual!^  left  alone.  No 
heart  beats  in  unison  with  his  own  His  social  feel- 
ino-s  wither  for  want  of  an  object.  As  he  feels  not  in 
unison  with  those  around  him,  hishabits  also  become 
peculiar,  and  perhaps  repulsive;  P  that  his  company 
is  not  desired  :  hence  arises  the  wimsical  attachment 
of  such  persons  to  domestic  aninals,  or  to  other  ob- 
jects which  can  be  enjoyed  in  solitide.  As  the  dreary 
winter  of  age  advances,  the  solitide  of  his  condition 
becomes  still  more  chilling.  Nothing  but  that  sweet 
resignation  to  the  will  of  God  vhich  religion  gives, 
under  all  circumstances,  can  reider  such  a  situation 
tolerable.  But  religion  does  net  annihilate  the  social 
affections.  It  only  regulates  chem.  It  is  evident, 
then,  that  by  a  lawful  and  proper  exercise  of  these 
affections,  both  our  happiness  and  usefulness  may  be 
greatly  increased. 

II.  On  the  other  hand,  do  not  consider  marriage  as 
absolutely  essential  to  harmless.  Although  it  is  an 
ordinance  of  God,  yet  te  has  not  absolutely  enjoined 
it  upon  all.  You  mn/,  therefore,  be  in  the  way  of 
duty  while  neglectvig  it.  And  the  apostle  Paul  hints 
that  there  maype,  with  those  who  enter  into  this 
state,  a  greatpf  tendency  of  the  heart  towards  earthly 
objects.  TAere  is  also  an  increase  of  care.  "  The 
unmarri(vr  woman  careth  for  the  things  of  the  Lord, 
that  she  may  be  holy  both  in  body  and  spirit  ;  but  she 
that  is  married,  careth  for  the  things  of  the  world, 
how  she  may  please  her  husband."  But  much  more 
has  been  made  of  this  than  the  apostle  intended.  It 
has  been  greatly  abused  and  perverted  by  tVe  church 
of  Rome.  It  must  be  observed  that,  in  the  same 
chapter,  he  advises  that  "  every  man  have  his  owti 
wife,  and  every  woman  have  her  own  husband." 
19* 


222  MARRIAGE    NOT    INDISPENSABLE. 


And,  whatever  may  be  our  condition  in  life,  if  wa 
seek  it  with  earnestness  and  perseverance,  in  the  way 
of  duty,  God  will  give  us  grace  sufficient  for  the  day. 
But  he  says,  thmgh  it  is  no  sin  to  marry,  neverthe- 
less, "  such  shal  have  trouble  in  the  flesh."  It  is 
undoubtedly  true  that  the  enjoyments  of  conj  jgal  life 
have  their  corres]onding  difhcuhies  and  trials ;  and  if 
these  are  enhaned  by  an  unhappy  connection,  the 
Bituation  is  insuferable.  For  this  reason  I  would 
have  you  avoid  tb  conclusion  that  marriage  is  indis- 
pensable to  happiiiiss.  Single  life  is  certainly  to  be 
preferred  to  a  conrsction  with  a  person  who  will  di- 
minish, instead  of  ncreasing,  your  happiness.  Hoav- 
ever,  the  remark  (f  the  apostle,  "  such  shall  have 
trouble  in  the  flesh,'  doubtless  had  reference  chiefly  to 
the  peculiar  troublesof  the  times,  when  Christians  were 
exposed  to  persecutim,  the  loss  of  goods,  and  even  of 
"liife  itself,  for  Christ  i  sake ;  the  trials  of  which  would 
^e  much  greater  in  imrried  than  in  single  life. 

Having  these  two  principles  fixed  in  your  mind, 
you  will  be  prepared  calmly  to  consider  what  qualifi- 
cations are  requisite  in  a  companion  for  life.  These 
I  shall  divide  into  two  classes  :  1.  Those  which  are 
indispensable.  2.  Those  which  are  desirable.  Of  the 
first  class,  I  see  none  whi-h  can  be  dispensed  with, 
without  so  marring  the  character  of  a  man  as  to  ren- 
der him  an  unfit  associate  for  -an  intelligent  Christian 
lady.  But,  although  the  latter  are  very  important, 
yet,  without  possessing  all  of  them,  a  person  may  be 
an  agreeable  companion  and  a  man  of  ip.al  worth. 

.FIRST   CLASS. 

1.  Th£  first  requisite  in  a  companion  for  life  is 
piety.  I  know  not  how  a  Christian  can  form  so  inti- 
mate a  connection  as  this  with  one  who  is  livincr  in 
rebellion  against  God.  You  profess  to  love  Jesus 
above  every  other  object ;  and  to  forsake  all,  that  you 
may  follow  him.  How,  then,  could  you  unite  your 
inteieftt  with  one  who  contimially  rejects  and  abuses 


MARRYING   UNBELIEVERS.  223 

the  object  of  your  soul's  delight?  Indeed,  I  am  at  a 
loss  to  understand  how  a  union  can  be  formed  between 
the  carnal  and  the  renewed  heart.  They  are  in  direct 
opposiiion  to  each  other.  The  one  overflows  with 
love  to  God ;  the  other  is  at  enmity  against  him. 
How,  then,  can  there  be  any  congeniality  of  feeling? 
Can  fire  unite  with  water?  A  desire  to  form  such  a 
union  must  be  a  dark  mark  against  any  one  s  Christ- 
ian character.  The  Scriptures  are  very  clear  and 
decided  on  this  point.  The  intermarrying  of  the 
righteous  with  the  wicked  was  the  principal  cause  of 
the  general  corruption  of  the  inhabitants  of  the  old 
world,  which  provoked  God  to  destroy  them  with  the 
flood.  Abraham,  the  father  of  the  faithful,  was  care- 
ful that  Isaac,  the  son  of  promise,  should  not  take  a 
wife  from  among  the  heathen.  The  samj  precaution 
was  taken  by  Isaac  and  Rebecca,  in  rela,tion  to  Jacob. 
The  children  of  Israel  were  also  expressly  forbidden 
to  make  marriages  with  the  heathen,  lest  they  should 
be  turned  away  from  the  Lord,  to  the  worship  of  idols. 
And  we  see  a  mournful  example  of  the  influence  of 
such  unholy  connections  in  the  case  of  Solomon.  Al- 
though he  had  been  so  zealous  in  the  service  of  the 
Lord  as  to  build  him  a  temple  —  although  he  had 
even  been  inspired  to  write  portions  of  the  Holy 
Scriptures  —  yet  his  strange  wives  turned  away  his 
heart,  and  persuaded  him  to  worship  idols.  Although 
we  are  now  under  a  different  dispensation,  yet  princi- 
ples remain  the  same.  The  union  of  a  heathen  and 
a  Jew  was,  as  to  its  effect  on  a  pious  mind,  substan- 
tially the  same  as  the  union  of  a  believer  and  an  un- 
believer ;  and  the  former  would  be  no  more  likely  to 
be  drawn  away  from  God  by  it  than  the  latter. 
Hence  we  find  the  same  principle  recognized  in  the 
New  Testament.  The  apostle  Paul,  speaking  of  the 
woman,  says.  "  If  her  husband  be  dead,  she  is  at  lib- 
erty to  be  married  to  whom  she  will,  only  in  tlie 
Lord."  The  phrase  in  the  Lord,  denotes  being  a  true 
Christian  ;  as  will  appear  from  other  passages  where 
the  same  form  of  expression  is  used.     *'  If  ahy  maa 


224  DISPOSITION. 


be  in  Christ,  he  is  a  new  creature."  It  is  plainly  im- 
plied, then,  in  this  qurilifj'ing  phrase,  that  it  is  unluw- 
ful  for  a  Christian  to  marry  an  unbeliever  The  same 
doctrine  is  also  taught  by  the  same  aposile  in  another 
plcic;e.  "  Be  not  ye,  therefore-,  unequally  yoked  with 
unbelievers."  In  this  passage  the  apostle  lays  down 
a  general  principle ;  which  applies  to  all  intimate 
associations  with  unbelievers.  And  what  connection 
could  be  aiore  intimate  than  this?  I  conclude,  there- 
fore, that  it  is  contrary  both  to  reason  and  Scripture 
for  a  Christian  to  marry  an  impenitent  sinner.  And, 
in  this  respect,  look  not  only  for  an  outward  profes- 
sion, but  for  evidence  of  deep-toned  and  devoted  piety. 
The  are  many  professors  of  religion  who  show  very 
few  signs  of  spiritual  life.  And  there  are  doubtless 
many  that  make  loud  professions  of  religious  expe- 
rience, who  know  nothing  of  the  power  of  godliness. 
Look  for  a  person  who  makes  religion  the  chief  con- 
cern of  his  life ;  who  is  determined  to  live  for  God, 
and  not  for  himself.  Make  this  the  test.  Worldly- 
minded  professors  of  religion  are  w^orse  associates 
than  those  who  make  no  profession.  They  exert  a 
more  withering  influence  upon  the  soul. 

2.  Another  indispensable  requisite  is  an  amiable 
DISPOSITION.  Whatever  good  qualities  a  man  may 
possess,  if  he  is  selfish,  morose,  sour,  peevish,  fretful, 
jealous,  or  passionate,  he  will  make  an  uncomfortable 
companion.  Grace  may  do  much  towards  subduing 
these  unholy  tempers ;  yet,  if  they  were  fostered  in 
the  heart  in  childhood,  and  suffered  to  grow  up  to 
maturity  before  grace  began  to  work,  they  will  often 
break  out  in  the  family  circle.  However,  you  will 
find  it  exceedingly  difficult  to  judge  in  this  matter. 
The  only  direction  I  can  give  on  this  subject  is,  that, 
if  you  discover  the  exercise  of  any  unhallowed  pas- 
sions in  a  man,  with  the  opportunity  you  will  have  of 
observation,  you  may  consider  it  conclusive  evidence 
of  a  disposition  which  would  render  you  miserable. 

3.  The  person  of  your  choice  must  possess  a  well- 
ccLTivATED  MIND.    Jui  ordci  to  pioduce  a  community 


CONGENIALITY.   ENERGY  OF  CHARACTER.   225 

of  feelings,  and  maintain  a  growing  interest  in  each 
other's  society,  both  parties  must  possess  minds  well 
stored  with  useful  knowledge,  and  capable  of  con- 
tinued expansion.  We  may  love  an  ignorant  person 
for  his  piety ;  but  we  cannot  long  enjoy  his  so.^iety,  as 
a  constant  companion,  unless  that  piety  is  mingled 
with  intelligence.  To  secure  your  esteem,  as  well  a^ 
your  affections,  he  must  be  capable  of  intelligent  con- 
versation on  all  subjects  of  general  interest. 

4.  His  sentiments  and  feelings  on  general  subjects 
must  he  coxgenial  icilh  your  oion.  This  is  a  very  im- 
portant matter.  Persons  of  great  worth,  w^hose  views 
and  feelings,  in  relation  to  the  common  concerns  of 
life  are  opposite,  may  render  each  other  very  un- 
happy. Particularly,  if  you  possess  a  refined  sensi- 
bility yourself,  you  must  look  for  delicacy  of  feeling  in 
a  companion.  A  ver}'  worthy  man  may  render  you 
unhappy,  by  an  habitual  disregard  of  your  feelings. 
And  there  are  many  persons  who  seem  to  be  utterly 
insensible  to  the  tender  emotions  of  refined  delicacy. 
A  man  who  would  subject  you  to  continual  mortifica- 
tion by  his  coarseness  and  vulgarity,  would  be  incapa- 
ble of  sympaihizing  with  you  in  all  the  varied  trials  of 
life.  Ther3  is  no  need  of  your  being  deceived  on  this 
point.  If  you  have  much  delicacy  of  feeling  yourself, 
you  can  easily  discover  the  want  of  it  in  others.  If 
you  have  not,  it  will  not  be  necessary  in  a  companion. 

5.  AnotJier  requisite  is  energy  of  character. 
Most  people  think  some  worldly  prospects  are  indis- 
pensably necessary.  But  a  man  of  energy  can,  by  the 
blessing  of  God,  make  his  way  through  this  world, 
and  suppon.  a  family,  in  this  land  of  plenty,  by  his 
own  industrv,  in  some  lawful  calling.  And'  you  may 
be  certain  oi  the  blessing  of  God,  if  you  obey  and  trust 
him.  A  profession  or  calling,  pursued  with  energy, 
is  therefore  rdl  the  estate  you  need  require.  But  do 
not  trust  yor  rself  with  a  man  who  is  inefficient  in  all 
his  undertaiiings.  This  would  be  leaning  upon  a 
broken  staff. 

6.  The  ptrson  of  your  choice  must  be  nearly  o? 


226  HEALTH.      REFINEMENT. 

YOUR  OWN  AGE.  Should  he  be  younger  than  yourself 
you  will  be  tempted  to  look  upon  him  as  an  inferior ; 
and  old  age  will  overtake  you  first.  I  should  suppose 
the  idea  of  marrying  a  man  advanced  in  years  would 
be  sufficiently  revolting  to  the  feelings  of  a  young 
female  to  deter  her  from  it.  Yet  such  things  often 
happen.  But  I  consider  it  as  contravening  the  order 
of  nature,  and  therefore  improper.  In  such  case,  you 
will  be  called  upon  rather  to  perform  the  office  of  a 
daughter  and  nurse,  than  a  wife. 

SECOND    CLASS. 

1 .  It  is  desirable  that  the  man  with  ivhom  you  form 
a  connection  for  life  should  possess  a  sound  body.  A 
man  of  vigorous  constitution  will  be  more  capable  of 
struggling  with  the  difficulties  and  trials  of  this  world, 
than  one  who  is  weak  in  body.  Yet,  such  an  erro- 
neous system  has  been  pursued,  in  the  education  of 
the  generation  just  now  coming  upon  the  stage  of  ac- 
tion, that  the  health  of  very  few  sedentary  persons 
remains  unimpaired.  It  would,  therefore,  be  cruel 
selfishness  to  refuse  to  form  a  connection  of  this  kind, 
on  this  ground  alone,  provided  they  have  no  settled 
disease  upon  them.  A  person  of  feeble  constitution 
requires  the  comfort  and  assistance  of  a  companion, 
more  than  one  in  vigorous  health.  But,  it  certainly 
would  not  be  your  duty  to  throw  yourself  away  upon 
a  person  already  under  the  influence  of  an  incurable 
disease. 

2.  Refinement  of  manners  is  a  very  desirable 
quality  in  a  companion  for  life.  This  renders  a  per- 
son's society  more  agreeable  and  pleasant,  and  may  he 
the  means  of  increasing  his  usefulness.  Yet  it  will 
not  answer  to  make  it  a  test  of  character ;  for  it  is 
often  the  case,  that  men  of  the  brightest  talents,  and  of 
extensive  education,  who  are  in  every  other  respect 
amiable  and  worthy,  have  neglected  the  cultivation  of 
their  manners  ;  while  there  are  very  many,  destitute 
alike  of  talent  and  education,  who  seem  to  be  adepts 


A  SOUND  JUDGMENT.     PRUDENCE.  227 

in  the  art  of  politeness.  However,  this  may  he  culti- 
vated. A  person  of  good  sense,  who  appreciates  its 
importance,  may  soon  acquire  a  courteous  and  pleas- 
ing address,  by  mingling  with  refined  society. 

3.  A  SOUND  JUDGMENT  is  also  very  necessarv.  to 
enable  a  man  to  direct  the  common  affairs  of  life. 
However,  this  may  also  be  cultivated  by  experience, 
and  therefore  cannot  be  called  indispensable. 

4.  IP R\:i)ESCE  is  very  desirable.  The  rashest  vouth, 
however,  will  learn  prudence  by  experience.  Aftv'^r  a 
few  falls,  he  will  look  forward  before  he  steps  that  he 
may  foresee  and  shun  the  evil  that  is  before  him  ;  but, 
if  you  choose  such  a  one,  take  care  that  you  do  not 
fall  with  him,  and  both  of  you  break  your  necks 
together. 

5.  It  is  a  matter  of  great  importance  that  the  per- 
son with  whom  you  form  a  connection  for  life,  should 
belong  to  the  same  denomination  of  Christians  with 
yourself.  The  separation  of  a  family,  in  their  attend- 
ance upon  public  worship,  is  productive  of  great 
inconvenience  and  perplexity ;  and  there  is  serious 
danger  of  its  giving  rise  to  unpleasant  feelings,  and 
becoming  an  occasion  of  discord.  1  think  it  should  be 
a  very  serious  objection  against  any  man,  that  he  be- 
longs to  a  different  communion  from  yourself.  Yet,  I 
dare  not  say  that  I  would  prefer  single  life  to  a  con- 
nection of  this  kind. 

In  addition  to  these,  your  own  good  sense  and  taste 
will  suggest  many  other  desirable  qualities  in  a  com- 
panion for  life. 

Upon  receiving  the  addresses  of  a  man,  your  first 
object  should  be  to  ascertain  whether  he  possesses 
those  prominent  traits  of  character  which  you  consider 
indispensable.  If  he  lack  any  one  of  these,  you  have 
no  further  inquiry  to  make.  Inform  him  openlv  and 
ingenuously  of  your  decision ;  but  spare  his  feelings 
as  far  as  you  can  consistently  with  Christian  sincerity. 
He  is  entitled  to  your  gratitude  for  the  preference  he 
has  manifested  for  yourself.  Therefore,  treat  him 
courteously  and  tenderly ;  yet  let  him  understand  that 


228  CONTROL  TOUR   FEELINGS. 

your  decision  is  conclusive  and  final.  If  he  possess 
only  the  feelings  of  a  gentleman,  this  course  will 
secure  for  you  his  esteem  and  friendship.  But  if  you 
are  satisfied,  with  respect  to  these  prominent  traits  of 
character,  next  look  fur  those  qualities  w^hich  you  con- 
sider desirable^  though  not  indispensable.  If  you  dis- 
cover few  or  none  of  these,  it  will  be  a  serious  objec- 
tion against  him.  But  you  need  not  expect  to  find 
them  all  combined  in  any  one  person.  If  you  seek  for 
a  perfect  character,  you  will  be  disappointed.  In  this 
as  well  as  every  other  relation  of  life,  you  will  need 
to  exercise  forbearance.  The  best  of  men  are  com- 
passed about  with  imperfection  and  infirmity.  Be- 
sides, as  you  are  not  perfect  yourself,  it  would  seem 
like  a  species  of  injustice  to  require  perfection  in  a 
companion. 

While  deciding  these  points,  keep  your  feelings  en- 
tirely under  control.  Suffer  them  to  have  no  influence 
upon  your  judgment.  A  Christian  should  never  be 
governed  by  impulse.  Many  persons  have,  no  doubt, 
destroyed  their  happiness  for  life,  by  suffering  their 
feelings  to  get  the  better  of  their  judgment.  Make 
the^matter  a  subject  of  daily  prayer.  The  Lord  directs 
all  our  ways,  and  we  cannot  expect  to  be  prospered  in 
anything,  wherein  we  neglect  to  acknowledge  him, 
and  seek  his  direction.  But,  when  you  have  satisfied 
yourself,  in  relation  to  these  things,  and  the  person 
whose  addresses  you  are  receiving  his  distinctly 
avowed  his  intentions,  you  raay  remove  the  restraint 
from  your  feelings  ;  which,  as  well  as  your  judgment, 
have  a  deep  concern  in  the  affair.  A  ha:py  and  pros- 
perous union  must  have  for  its  basis  a  ruutual  senti- 
ment of  affection,  of  a  peculiar  kind.  If  you  are 
satisfied  that  this  sentiment  exists  on  his  part,  you  are 
to  inquire  whether  you  can  exercise  it  towards  him. 
For,  with  many  persons  of  great  wortli,  whom  we 
liighly  esteem,  there  is  often  wanting  a  certain  unde- 
fiuable  combination  of  qualities,  not  impropely  termed 
the  soul  of  character;  which  alone  seems  to  call  out 
the  exercise  of  that  peculiar  sentiment  of  which  we 


PECULIAR   AFFECTION    NECESSARY.  229 

are  speaking.  But  I  seriously  charge  you  never  to 
form  a  connection  which  is  not  based  upon  this  princi 
pie  ;  and  that,  for  tlie  following  reasons: 

1.  Such  depraved  creatures  as  we  are,  need  the  aid 
of  the  wannest  affection,  to  enable  us  to  exercise  that 
mutual  forbearance,  so  indispensable  to  the  peace  and 
happiness  of  the  domsstic  circle. 

2.  That  the  marriage  covenant  should  be  cemented 
by  a  principle  of  a  peculiar  kind,  will  appear  from  the 
supori(jrity  of  the  soul  over  the  body.  When  two 
human  oeings  unite  their  destinies,  there  must  be  a 
union  of  soul,  or  else  such  union  is  but  partial.  And 
the  union  of  soul  must  be  the  foundation  of  the  out- 
ward union,  and  of  course  precede  it. 

3.  We  may  infer  the  same  thing  from  the  exist- 
ence of  such  a  principle  in  the  human  breast.  That 
it  does  exist,  may  be  abundantly  proved,  both  by 
Scripture  and  experience.  When  Adam  first  saw 
Eve,  he  declared  the  nature  of  this  union,  and  added, 
"  For  this  cause  shall  a  man  leave  his  father  and 
mother,  and  cleave  unto  his  wife  ;"  implying  that  the 
affection  between  the  parlies  to  this  connection,  should 
be  superior  to  all  other  human  attachments.  The 
frown  of  God  must  then  rest  upon  a  union  founded 
upon  any  other  principle  ;  for  by  it  the  order  of  nature 
is  contravened,  and  therefore  the  blessings  of  peace 
and  happiness  cannot  be  expected  to  attend  it. 

However,  love  is  not  a  principle  which  is  brought 
into  existence  as  it  were  by  magic.  It  must  always 
be  exercised  in  view  of  an  object.  Do  not,  therefore, 
hastily  decide  that  you  cannot  love  a  man  who  pos 
sssses  the  prominent  traits  of  character  necessary  to 
render  you  happy.  However,  be  fully  satisfied  that 
such  a  sentiment  of  a  permanent  character,  does  really 
exist  in  your  own  bosom,  before  you  consent  to  a 
union. 

In  your  ordinary  intercourse  with  gentlemen,  much 
caution  should  be  observed.  Always  maintain  a  dig- 
nity of  character,  and  never  condescend  to  trifle,  la 
your  conrersaiion,  however,  upon  general  subjects, 
20 


230  PROPRIETY   OF    CONDUCT. 

you  may  exercise  the  same  sociability  and  freedom 
which  you  would  with  ladies  ;  not  seeming  to  be  sen- 
si!)le  of  any  difference  of  sex.  Indignantly  repel  any 
improper  liberties  :  but  never  decline  attentions  which 
are  considered  as  belonging  to  the  rules  of  common 
politeness,  unless  there  should  be  something  in  the 
character  of  the  individual  which  would  justify  you  in 
wishing  wholly  to  avoid  his  society.  Some  men  are 
so  disagreeable  in  their  attenticiis,  and  so  obtrusive  of 
their  company,  that  they  become  a  great  annoyance  to 
ladies.  I  think  the  latter  justifiable  in  refusing  the 
attentions  of  such  men,  till  they  learn  better  manners. 
Pay  the  strictest  regard  to  propriety  and  delicacy,  in 
all  your  conduct ;  yet  do  not  maintain  such  a  cold 
reserve  and  chilling  distance,  as  to  produce  the  im- 
pression in  the  mind  of  every  one  you  meet,  that  you 
dislike  his  society.  No  gentleman  of  refined  and  deli- 
cate feelings,  v^ill  intrude  his  company  upon  ladies, 
when  he  thinks  it  is  not  desired  ;  and  you  may  create 
this  impression,  by  carrying  the  rules  of  propriety  to 
the  extreme  of  reserve.  But  the  contrary  extreme,  of 
manifesting  an  excessive  fondness  for  the  society  of 
gentlemen,  is  still  more  to  be  avoided.  By  cultivating 
an  acute  sense  of  propriety  in  all  things,  with  a  nice 
discrimination  of  judgment,  you  will  be  able  generally 
to  direct  your  conduct  aright  in  these  matters. 

Never  indulge  feelings  of  partiality  for  any  man 
until  he  has  distinctly  avowed  his  own  sentiments,  and 
you  have  deliberately  determined  the  several  points 
already  mentioned.  If  you  do  you  may  subject  your- 
self to  much  needless  disquietude,  and  perhaps  the 
most  unpleasant  disappointments.  And  the  wounded 
feeling  thus  produced,  may  have  an  injurious  effect 
upon  your  subsequent  character  and  happiness. 

I  shall  close  this  letter  with  a  few  brief  remarks,  of 
a  general  nature. 

1.  Do  not  suffer  this  subject  to  occupy  a  very 
prominent  place  in  your  thoughts.  To  be  constantly 
ruminating  upon  it,  can  hardly  fail  of  exerting  an 
iDJurious  influence  upon  your  mind,  feeliags,  and  d©- 


GENERAL   EEMATIKS.  231 

portment ;  and  you  will  be  almost  certain  to  betray 
yourself,  in  the  society  of  gentlemen,  and,  perhaps, 
become  the  subject  of  merriment,  as  one  who  is  anx- 
ious for  a  husband. 

2.  Do  not  make  this  a  subject  of  common  conver- 
sation. There  is,  perhaps,  nothing-  which  has  a 
stronger  tendency  to  deteriorate  the  social  intercourse 
of  young  people  than  the  disposition  to  give  the  sub- 
ject of  matrimonial  alliances  so  prominent  a  place  in 
their  conversation,  and  to  make  it  a  matter  of  jesting 
and  mirth.  There  are  other  subjects  enough,  in  the 
wide  fields  of  science,  literature,  and  religion,  to  oc- 
cupy the  social  hour,  both  profitably  and  pleasantly  ; 
and  a  dignified  reserve  on  this  subject  will  protect 
you  from  rudeness,  which  you  will  be  very  likely  to 
encounter,  if  you  indulge  in  jesting  and  raillery  in 
regard  to  it. 

3.  Do  not  speak  of  your  own  private  affairs  of  this 
kind,  so  as  to  have  them  become  the  subject  of  con- 
versation among  the  circle  of  your  acquaintances.  It 
certainly  does  not  add  to  the  esteem  of  a  young  lady, 
among  sensible  people,  for  her  to  be  heard  talking 
about  her  beaux.  Especially  is  this  caution  necessary 
in  the  case  of  a  matrimonial  engagement.  Remember 
the  old  adage : 

"  There's  many  a  slip 
Betweea  the  cup  and  the  lip ;" 

and  consider  how  your  feelings  would  be  mortified,  if, 
after  making  such  an  engagement  generally  known 
among  your  acquaintances,  anything  should  occur  to 
break  it  off.  In  such  case,  you  will  have  wounded 
feeling  enough  to  struggle  with,  without  the  additi«)!ial 
pain  of  having  the  affair  become  a  neighborhood  talk. 

4.  Do  not  make  an  engagement  a  long  time  before 
you  expect  it  to  be  consummated.  Such  engage- 
ments are  surrounded  with  peril.  A  few  years  may 
make  such  changes  in  the  characters  and  feelings  of 
young  persons  as  to  destroy  the  fitness  and  congeni- 
ality of  the  parties ;  while,  if  the  union  had  been  con- 
summated, they  would  have  assimilated  to  each  other 


232  GENERAL   REIVLA.RKS. 

In  short,  let  me  entreat  you  to  cultivate  the  most 
delicate  sense  of  propriety  in  regard  to  everything* 
having  the  most  distant  relation  to  this  matter ;  and 
let  all  your  feelings,  conversation,  and  conduct,  be 
regulated  upon  the  most  elevated  principles  of  purity, 
refinement,  and  religion ;  but  do  not  carry  your  deli- 
cacy and  reserve  to  the  extreme  of  ■prudery^  v^hich  is 
an  unlovely  trait  of  character,  and  which  adds  nothing 
to  the  strength  of  virtue. 

Your  affectionate  Brother. 


SUBJIISSION    TO    THE    'UnLL    OF    GOD.  233 


LETTER    XIX. 

Submission  to  the  Will  of  God;  Dependence  upon  Him 
for   Temporal  Things,  and  Contentment   under  all 
Circumstances. 

"  Having  food  and  raiment,  let  us  be  therewith  content."  —  1  Tim. 
6:  8, 

My  dear  Sister, 

The  secret  of  all  true  happiness  lies  in  a  cordial 
acquiescence  in  the  will  of  God  in  all  things.     It  is 

"  Sweet  to  lie  passive  in  his  hand, 
And  know  no  will  but  hi3." 

The  great  doctrine  that  God  exercises  a  particular 
providence  over  every  event,  is  most  precious  to  the 
heart  of  every  Christian.  It  enables  him  to  see  the 
hand  of  God,  in  directing  all  his  affairs.  Hence,  the 
exceeding  sinfulness  of  a  repining,  discontented,  and 
unhappy  temper.  Indeed,  it  is  difficult  to  reconcile 
the  habitual  indulgence  of  such  a  disposition  with  the 
existence  of  grace  in  the  heart.  The  very  first  emo- 
tion of  the  new-born  soul  is  submission  to  the  will  of 
God.  Many  people  lose  sight  of  the  hand  of  God  in 
those  little  difficulties  and  perplexities,  which  are  of 
every  day  occurrence,  and  look  only  at  second  causes. 
And  so  they  often  do  in  more  important  matters. 
When  they  are  injured  or  insulted  by  others,  they 
murmur  and  complain,  and  give  vent  to  their  indigna- 
tion against  the  immediate  causes  of  theif  distress ; 
forgetting  that  these  are  only  the  instruments  which 
God  employs  for  the  trial  of  their  faith  or  the  punish- 
ment of  their  sins.  Thus,  God  permitted  Satan  to  try 
the  faith  of  Job.  Thus,  he  permitted  Shimei  to  curae 
20* 


234  MOTIVES   TO    RESIGNATION. 


David.  But  the  answer  of  this  godly  man  is  worthy 
of  being  imitated  by  all  Christians  under  similar  cir- 
cumstances. '*  Let  him  curse,  because  the  Lord  hath 
Baid  unto  him,  curse  David."  Thus,  also,  the  Lord 
employed  the  envy  of  Joseph's  brethren,  to  save  the 
lives  of  all  his  father's  family.  "  But  as  for  you,  yo 
thought  evil  against  me  ;  but  God  meant  it  unto  good, 
to  bring  to  pass,  as  it  is  this  day,  to  save  much  people 
alive."  The  principal  reason  why  the  histories  of  the 
Bible  are  so  much  more  instructive  than  other  liis- 
tories  is,  that  the  motives  of  men  and  the  secret 
agency  of  divine  Providence  are  brought  to  light. 
Hence,  also,  the  reason  why  the  events  recorded  in 
Scripture  appear  so  marvellous.  If  we  could  see  how 
the  hand  of  God  is  concerned  in  all  things  that  occur 
within  our  observation,  they  would  appear  no  less 
wonderful. 

In  this  doctrine,  we  have  the  strongest  possible  mo- 
tive for  a  hearty  and  cheerful  resignation  to  all  the 
crosses  and  difficulties,  trials  and  afflictions,  which 
come  upon  us  in  this  life,  whatever  may  be  their  im- 
mediate cause.  We  know  that  they  are  directed  by 
our  heavenly  Father,  whose  "  tender  mercies  are 
over  all  his  works;"  and  who  "doth  not  afflict  wil- 
lingly, nor  grieve  the  children  of  men."  And, 
whether  we  are  Christians  or  not,  the  duty  of  submis- 
sion remains  the  same.  When  we  consider  the  rela- 
tion which  man  sustains  to  God,  as  a  guilty  rebel 
against  his  government,  we  must  see  that,  whatever 
may  be  our  earthly  afflictions,  so  long  as  we  are  out 
of  hell,  we  are  the  living  monuments  of  his  mercy. 
"  Wherefore  doth  a  living  man  complain,  a  man  fot 
the  punishment  of  his  sins." 

But,  if  we  have  evidence  that  we  are  the  children 
of  God,  his  promises  furnish  the  most  abundant  conso- 
lation, in  every  trial.  We  are  assured  "  that  all 
things  work  together  for  good  to  them  that  love  God." 
A.nd  of  this  we  have  many  examples  in  the  Holy 
Scriptures,  where  the  darkest  providences  have 
proved,  in   the  end,  to  be  fraught   with   the  richest 


CaWrORlLtG  COXSIDERATIOyS.  235 

bleoanigB.  It  was  so  in  the  case  of  Joseph,  already 
duotiodej.  We  are  aiao  taugrht  to  look  upoo  tiM 
afflifctions  of  this  life  as  the  feithful  oorrectioos  of  a 
kiiid  and  tender  Parent.  **  For  whom  the  Lord  \aw- 
eth,  he  chasteneth,  and  scoorgeth  ereij  son  whom  he 
leoeireth."  How  ooceoling  the  reflection,  that  all 
oar  sofienngB  are  designed  to  mortify  and  subdue  oar 
eorruplioas,  to  wean  as  fr«n  the  world,  and  lead  as  to 
a  more  humble  and  constant  sense  of  our  dependence 
upon  God.  Besides,  the  people  of  God  haTe  the 
most  comfoiting  assorances  of  his  presence,  in  afflic- 
tion, if  they  will  but  trust  in  him.  **  Jn  oB  thy  ways 
mJawwledffe  huiL,  and  he  shall  direct  thy  steps." 
"  Cast  thy  burden  upon  the  Lord,  and  he  shall  sustain 
thee :  he  skaU  waxr  svffer  tkt  righteous  to  he  moced.^' 
'*  God  is  our  refiige  and  stieoglh,  a  very  f  resent  help 
«  trmMe:  therefore  wUl  not  we  fear,  thoagh  the 
earth  be  remoTed,  and  though  the  mountains  be  car- 
ried into  the  midst  of  the  sea;  though  the  waters 
thereof  roar  and  be  troubled,  though  the  mountains 
shake  with  the  swelling  thereof."  **  Tke  steps  of  « 
good  mcR  are  ordered  by  the  Lord  ;  and  he  delighteth 
in  his  way.  Thongfa  he  fell,  he  shall  not  be  utterly 
east  down;  for  the  Lord  upholdeth  him  with  his 
hand."  O,  how  ungrateful  for  a  child  of  God  to  re- 
pine at  the  dealings  of  such  a  tender  and  ^thful 
parent!  O,  the  ingratitude  of  unbelief!  Who  can 
aecnse  the  Lord  of  nnfaithfalnewB  to  the  least  of  his 
momises?  Why,  then,  should  we  refuse  to  trust 
him,  when  the  assoranoes  of  his  watchful  care  and 
loTe  are  so  full,  and  so  ahuodanti 

We  have  not  <Mdy  strong  ground  cf  oonfideoce  in 
the  Lord,  under  the  pressure  of  afflictions  in  general, 
but  we  are  paiticolarly  directed  to  look  to  him  for  the 
supply  of  all  our  temporal  wants.  If  we  hare  eridenee 
that  we  are  living  membeis  of  the  body  of  Christ, 
growing  in  grace  and  the  knowledge  of  him,  we  hare 
the  most  direct  and  positire  assurances  that  all  things 
needful  for  this  bfe  shall  be  supplied.  Our  SsTioor, 
lAer  showing  the  folly  of  maaifostiag  an  aozioQs  ooa 


236  sirrPLY  of  temporal  t\'ants. 

corn  ahnut  the  supply  of  oi:r  temporal  waiits,  since 
the  Lord  is  so  careful  in  feedMio"  tiie  fow  Is  of  the  air, 
and  elothinp-  tiie  lilies  and  the  orrass  of  the  field,  says, 
—  *•  Hut  seek  ye  first  the  kinjrdoiii  of  God,  and  his 
righteousness,  and  all  these  things  shall  he  added  unl(» 
you."  By  this,  however,  we  are  not  to  understand 
thai  the  Lord  will  give  us  every  earthly  hlessing 
which  we  desn-e.  We  are  so  short-sip hted  as  often  to 
wish  for  thintrs  which  would  prove  positively  injurious 
to  us.  IJut  we  are  to  understand  that  he  will  give  us 
all  that  he  sees  hest  for  us.  And  surely  we  ought  to 
be  satisfied  with  this;  for  he  who  sees  the  end  I'rom 
the  beginning  must  know  much  better  than  we  what 
is  for  our  good.  The  Scriptures  abound  with  similar 
promises.  "  O  fear  the  Lord,  ye  his  saints  ;  for  t/icre 
is  no  leant  to  them  that  fear  him.  The  young  lions 
do  lack  and  suifer  hunger ;  but  they  that  seek  the 
Lord  shall  not  icant  any  good  thing."  "  Trust  in  the 
Lord,  and  do  good,  and  verily  thou  shalt  be  fed.  I 
have  been  young  and  now  am  old ;  yet  have  I  not 
seen  the  righteous  forsaken,  nor  his  seed  begging 
bread."  "  No  good  thing  xcill  he  icithhold  from  them 
that  walk  uprightly."  "  But  my  God  shall  svpp/yall 
your  need,  according  to  his  riches  in  glory  by  Christ 
Jesus."  "Godliness  is  profitable  unto  all  things, 
'having  promise  of  the  life  that  now  is,  and  of  that 
which  is  to  come."  It  must,  then,  be  a  sinful  distrust 
of  the  word  of  God,  to  indulge  in  anxious  fears  about 
the  supply  of  our  necessities.  If  we  believed  these 
promises,  in  their  full  extent,  we  should  always  rest 
in  them,  and  never  indulge  an  anxious  thought  about 
the  things  of  this  life.  This,  God  requires  of  us. 
*'  And  seek  not  ye  what  ye  shall  eat,  or  what  ye  shall 
drink,  neither  be  ye  of  donhifnl  mind."  "  Therefore 
take  no  thought,  saying.  What  shall  we  eat?  or  what 
shall  we  drink?  or  wherewithal  shall  we  be  clothed?" 
"  Be  careful  for  nothing."  And  nothing  can  be  more 
reasonable  than  this  requirement,  when  he  has  given 
us  such  full  and  repeated  assurances  that  he  will  sup- 
ply all  oui  \v  ints.    The  silver  and  the  gold,  and  the 


DUTY    OF    RESIGNATION.  237 

cattle  upon  a  thousand  hills,  belonf^  to  our  heavenly 
Father.  When,  therefore,  he  sees  that  we  need  any 
earthly  blessing,  he  can  easily  order  the  means  by 
which  it  shall  b-^  brouo-ht  to  us. 

From  the  precious  truths  and  promises  ■which  we 
have  been  conj-idering,  we  infer  the  duty  of  conlait- 
ment  in  every  si;uation  of  life.  If  God  directs  all  our 
ways,  and  has  promised  to  give  us  just  what  he  sees 
we  need,  we  surely  ought  to  rest  satisfied  with  what 
we  have  ;  for  we.  know  it  is  just  what  the  Lord,  in  his 
infinite  wisdom,  and  unbounded  goodness,  sees  fit  to 
give  us.  But  the  apostle  Paul  enforces  this  duty  with 
direct  precepts.  "  But  godliness  inV/t  contentment,  is 
great  gain."  "  Having  food  and  raiment,  let  us  be 
therewith  content.''^  "  Be  content  ivith  such  things  as 
ye  have ;  for  he  hath  said,  I  will  never  leave  thee,  nor 
forsake  thee."  Here  he  gives  the  promise  of  God,  as 
a  reason  for  contentment.  It  is,  then,  evidently  the 
duty  of  every  Christian  to  maintain  a  contented  and 
cheerful  spirit,  under  all  circumstances.  This,  how- 
ever, does  not  forbid  the  use  of  all  lawful  and  proper 
means  to  improve  our  condition.  But  the  means  must 
be  used  with  entire  submission  to  the  will  of  God. 
The  child  of  God  should  cast  all  his  care  and  burden 
upon  him ;  and  when  he  has  made  all  suitable  efforts 
to  accomplish  what  he  considers  a  good  object,  he 
must  commit  the  whole  to  the  Lord,  with  a  perfect 
willingness  that  his  will  should  be  done,  even  to  the 
utter  disappointment  of  his  own  hopes. 

Your  affectionate  Brother 


238  SELr-EXAI\IINATION. 


LETTER  XX. 

Self-Examination. 

"Examine  yourselves,  whether  ye  be  in  the  faith:  prove  your 
own  selves." — 2  Cor.  13:5. 

My  dear  Sister. 

In  view  of  the  positive  injunction  of  Scripture, 
above  quoted,  no  argument  is  necessary  to  show  that 
self-examination  is  a  duty.  But  if  the  word  of  God 
had  been  silent  upon  the  subject,  the  importance  of 
self-knowledge  would  have  been  a  sufficient  motive 
for  searching  into  the  secret  springs  of  action  which 
influence  our  conduct.  A  person  ignorant  of  his  own 
heart,  is  like  a  merchant,  who  knows  not  the  state  of 
his  accounts,  while  every  day  liable  to  become  a  bank- 
rupt ;  or,  like  the  crew  of  a  leaky  vessel,  who  are 
insensible  to  their  danger.  The  professed  follower  of 
Christ,  who  knows  not  whether  he  is  a  true  or  false 
disciple,  is  in  a  condition  no  less  dangerous.  And,  as 
the  heart  is  deceitful  above  all  things,  it  becomes  a 
matter  of  the  utmost  importance  that  we  should  cer- 
tainly  know  that  we  are  the  children  of  God.  Al- 
though we  may  be  Christians,  without  the  assurance 
of  our  adoption,  yet  we  are  taught  in  the  Holy  Scrip- 
tures, that  such  assurance  is  attainable.  Job,  in  the 
midst  of  his  affliction,  experienced  its  comforting  sup- 
port. "I  know,^'  says  he,  "that  my  Redeemer 
liveth."  David  says  with  confidence,  "  I  shall  be 
satisfied,  when  I  awake  with  thy  likeness."  Paul 
also  expresses  the  same  assurance.  "  I  know  whom 
I  have  believed,  and  am  persuaded  that  he  is  able  to 
keep  that  which  I  have  committed  uuto  him  against 
that  day."  All  Christians  are  taught  to  expect  the 
same,  and  exhorted  to  strive   after   it.      "  And   we 


SELF-EXAMLNATIOrf.  239 

desire  that  every  one  ofynu,  do  show  the  same  dilifrence 
to  \\\e  full  ossurGnce  of  hopf,  utito  the  end."  "  Let 
us  draw  near  with  a  true  heart,  in  fu!/  assurance  of 
failk.''  "  Beloved,  if  our  heart  condemn  us  not,  then 
have  we  ronjii/cnre  towarci  Ciod."  "  He  that  beiieveth 
on  the  Son  of  God  hath  the  witness  in  himself.  " 
"  Fnr  ye  have  not  received  the  spirit  of  bondage  again 
to  fear  ;  but  ye  have  received  the  sjiirit  of  adoption, 
whereby  we  cry,  Abba  Father.  The  Spirit  itself 
beareth  witness  with  our  spirit,  that  we  are  the  chil- 
dren of  God."  "  Grieve  not  the  Holy  Spirit  of  God, 
wiiereby  ye  are  sealed  unto  the  day  of  redemption." 

But,  as  gold  dust  is  sometimes  concealed  in  the 
sand,  so  grace  in  the  heart  may  be  mingled  with  re- 
maining corruption,  so  that  we  cannot  clearly  distin- 
guish iits  motions.  It  might  not  be  for  the  benefit  of 
a  person  of  such  low  attainments  in  the  divine  life,  to 
receive  an  assurance  of  God's  favor,  until  these  cor- 
ruptions have  been  so  far  subdued,  as  to  give  the 
principle  of  grace  an  ascendency  over  all  the  faculties 
of  the  soul.  Hence  God  has  wisely  directed  that  the 
sure  evidence  of  adoption  can  be  possessed  only  by 
those  who  have  made  such  eminent  progress  in  holi- 
ness, as  to  be  able  to  discern  the  fruits  of  the  Spirit  in 
their  hearts  and  lives.  The  icitness  of  the  Spirit  must 
not  be  sought  in  any  sudden  impulses  upon  the  mind  ; 
but  in  the  real  work  of  grace  in  the  heart,  conforming 
it  to  the  image  of  God.  Even  if  God  should  indulge 
lis  with  such  impulses  or  impressions,  they  would  not 
be  certain  evidence  of  our  adoption  ;  because  Satan 
can  counterfeit  the  brightest  experiences  of  this  kind. 
Hence,  we  may  account  for  the  strong  confidence 
■which  is  sometimes  expressed  by  young  converts, 
who  afterwards  fall  away.  But  when  the  image  of 
God  can  be  seen  in  our  hearts  and  lives,  we  may  be 
certain  that  we  are  his  children.  That  this  is  the  true 
witness  of  the  Spirit,  may  be  inferred  from  the  passage 
last  quoted.  When  this  epistle  was  written,  it  was 
the  custom  of  princes  to  have  their  names  and  images 
stamped  tipon  their  seals.     These  seals,  when  used, 


240  SELF-EXAMINATION. 

would  leave  the  impression  of  the  name  and  image  of 
their  owners  upon  the  wax.  So,  when  God  sets  his 
seal  upon  the  hearts  of  his  children,  it  leaves  an  im- 
pression of  his  name  and  image.  The  same  thing 
may  be  intended  in  Revelation,  where  .Tesus  promises 
to  give  him  that  overcometh  "  a  white  stone,  and  in 
the  stone  a  7iew  name  written."  A  figure  somewhat 
similar  is  also  used  in  the  thi-d  eh:  pter  of  MaUchi. 
Speaking  of  the  Messiah,  the  prophet  says,  "He 
shall  sit  as  a  refiner  and  purifier  of  silver."  A  refiner 
of  silver  sits  over  the  fire,  with  his  eye  steadily  fixed 
upon  the  precious  metal  in  the  crucible,  until  he  sees 
his  own  image  in  it,  as  we  see  our  faces  in  the  glass. 
So  the  Lord  will  carry  on  his  purifying  work  in  the 
hearts  of  his  children,  till  he  sees  his  own  uuage 
there.  When  this  image  is  so  plain  and  clear  as  to 
be  distinctly  discerned  by  us,  then  the  Spirit  of  God 
bears  witness  with  our  spirits,  that  we  are  his  children. 
As  love  is  the  most  prominent  and  abiding  fruit  of  the 
Spirit,  it  may  be  the  medium  through  which  the  union 
between  God  and  the  soul  is  seen  ;  and  by  which  the 
child  of  God  is  assured  of  his  adoption.  A  strong  and 
lively  exercise  of  a  childlike,  humble  love,  may  give 
a  clear  evidence  of  the  soul's  relation  to  God,  as  his 
child.  "  Love  is  of  God,  and  every  one  that  loveth, 
is  born  of  God,  and  knoweth  God.  He  that  loveth 
not,  knoweth  not  God,  for  God  is  love.''''  As  God  is 
love,  the  exercise  of  that  holy  principle  in  the  heart 
of  the  believer  shows  the  impression  of  the  divine 
image.  "  God  is  love,  and  he  that  dwelleth  in  love, 
dwelleth  in  God,  and  God  in  him."  Hence  the 
apostle  John  says,  "  We  know  that  we  have  passed 
from  death  unto  life,  because  we  love  the  brethren." 
But,  if  this  love  is  genuine,  it  will  regulate  the  emo- 
tions of  the  heart,  and  its  effects  will  be  visible  in  the 
lives  of  those  who  possess  it.  The  same  apostle  says, 
"  By  this  we  know  that  we  love  the  children  of  God, 
when  we  love  God  and  kcq)  his  commandments.'^  So 
that  in  order  to  have  certain  evidence  of  our  adoption 
into  the  blessed  family,  of  which  Jesus  is  th©  Eldei 


OBJECTS    OF    SELF-EXAMINATION.  241 

Brother,  all  the  fruits  of  the  Spirit  must  have  grown 
up  to  some  degree  of  maturity. 

From  the  foregoing  remarks,  \re  see  the  great  im- 
portance of  self-examinaiion.  We  must  have  an 
intimate  acquaintance  with  the  operations  of  our  own 
minds,  to  enable  us  to  distinguish  between  the  exer- 
cise of  gracious  affections  and  the  selfish  workings  of 
our  own  hearts.  And,  unless  we  are  in  the  constant 
habitof  diligent  inquiry  into  the  character  of  our  emo- 
tions, and  the  motives  of  our  actions,  this  will  be  an 
exceedingly  difficult  matter.  The  Scriptures  specify 
several  objects  for  which  this  inquiry  should  be  insti- 
tuted : 

I.  To  discover  our  sins,  that  loe  may  come  to  Christ 
for  pardon,  and  for  grace  to  sid)duc  them.  David 
prays,  "  Search  me,  O  God,  and  know  my  heart;  try 
me,  and  know  my  thoughts ;  and  see  if  there  be  any 
wicked  way  in  me,  and  lead  me  in  the  way  everlast- 
ing." The  prophet  Jeremiah  says,  "  Let  us  search 
and  try  our  ways,  and  turn  again  unto  the  Lord." 
This  examination  should  be  a  constant  work.  We 
should  search  into  the  motives  of  every  action,  and 
thoroughly  examine  every  religious  feeling,  to  know, 
if  possible,  whether  it  comes  from  the  Spirit  of  God, 
or  whether  it  is  a  fire  of  our  own  kindling.  We  must 
be  cautious,  however,  lest,  by  diverting  our  attention 
from  the  truth,  to  examine  the  nature  of  the  emotions 
prodi'^'^d  by  it,  we  should  lose  them  altogether.  This 
can  better  be  determined  afterword,  by  recalling  to 
recollection  these  emotions,  and  the  causes  which  pro- 
duced them.  If  they  were  called  forth  by  correct 
views  of  truth,  and  if  they  correspond  in  their  nature 
with  the  descriptions  of  gracious  affections  contained 
in  the  Bible,  we  may  safely  conclude  them  to  be  gen- 
uine. 

But,  as  we  are  often  under  the  necessity  of  acting 
without  much  deliberation  ;  as  we  are  so  liable  to 
neglect  duty  ;  and  as  every  duty  is  marred  by  so  much 
imperfection,  it  is  not  only  proper,  but  highly  neces- 
sary, that  we  should  have  stated  seasons  for  retiring 
21 


242  SELF-EXAMINATION. 


into  our  closets,  and  calmly  and  deliberately  reviewing 
our  conduct,  our  religious  exercises,  and  the  prevail- 
ing- state  of  our  hearts,  and  comparing  them  with  the 
Word  of  God.  There  are  two  very  important  reasons 
why  this  work  should  be  performed  at  the  close  of  ev- 
ery day.  1.  If  neglected  tor  a  longer  period,  we  may 
forget  both  our  actions  and  our  motives.  It  will  be 
very  difficult  for  us  afterwards  to  recall  them,  so  as  to 
subject  them  to  a  thorough  examination.  2.  There 
is  a  great  ju-opriety  in  closing  up  the  accounts  of  every 
day.  "  Sufficient  unto  the  day  is  the  evil  thereof." 
Every  day  will  bring  with  it  work  enough  for  repent- 
ance. Again,  when  we  lie  down,  we  may  awake  in 
eternity.  What  then  will  become  of  those  sins  which 
we  have  laid  by  for  the  consideration  of  another  day? 
Let  us,  then,  never  give  sleep  to  our  eyes  till  we  have 
searched  out  every  sin  of  the  past  day,  and  made  fresh 
application  to  the  blood  of  Christ  for  pardon.  I  know 
this  is  a  very  difficult  work  ;  but,  by  frequent  practice, 
it  will  become  less  so.  I  have  prepared  several  sets  of 
questions,  from  which  you  may  derive  some  aid  in  the 
performance  of  this  duty.  By  sitting  down  in  your 
closet,  after  finishing  the  duties  of  the  day,  and  seri- 
ously and  prayerfully  engaging  in  this  exercise,  you 
may  try  your  conduct  and  feelings  by  the  rules  laid 
down  in  the  Word  of  God.  You  may  thus  bring  to 
remembrance  the  exercises  of  your  heart,  as  well  as 
your  actions ;  and  be  reminded  of  neglected  duty,  and 
of  those  great  practical  truths,  which  ought  ever  to 
be  kept  before  your  mind.  You  may  bring  up  your 
sins,  and  set  them  in  order  before  you  ;  and  discover 
your  easily  besetting  sins.  You  may  be  led  to  exer- 
cise penitential  sorrow  of  heart,  and  be  driven  anew 
to  the  cross  of  Christ  for  pardon,  and  for  strength  to 
subdue  indwelling  corruption.  Whenever  you  dis- 
cover that  you  have  exercised  any  correct  feeling,  or 
that  your  conduct  has  in  any  respect  been  conformed 
to  the  word  of  God,  acknowledge  with  gratitude  his 
grace  in  it,  and  give  him  the  glory.  Wherein  you 
find  you  have  been  deficient,  confess  your  sin  before 


DAILY    SELF-EXAMINATION.  243 

God,  and  apply  afresh  to  the  blood  of  Christ,  which 
"  cleanseth  from  all  sin."  But  be  cautious  that  you 
do  not  put  your  feelings  of  regret,  your  tears  and  sor- 
rows, in  the  place  of  the  great  sacrifice.  Remember 
that  no  degree  of  sorrow  can  atone  for  sin  ;  and  that 
only  is  godly  sorrow  which  leads  to  the  blood  of  Jesus. 
Any  peace  of  conscience,  obtained  from  any  other 
source,  must  be  false  peace.  It  is  in  believing,  only, 
that  we  can  have  joy  and  peace. 

You  will  find  advantage  from  varying  this  exercise. 
When  we  frequently  repeat  anything  in  the  same 
form,  we  arf^  in  danger  of  acquiring  a  careless  habit, 
so  that  it  will  lose  its  effect.  Sometimes  take  the  ten 
commandments,  and  examine  your  actions  and  motives 
by  them.  And,  in  doing  this,  you  will  find  great 
help  from  th^  explanation  of  the  commandments  con- 
tained in  the  Assembly's  Shorter  Catechism.  This 
shows  their  spirituality,  and  brings  them  home  to  the 
heart.  Agcin,  you  may  take  some  portion  of  Scrip- 
ture, which  (.  ontains  precepts  for  the  regulation  of  our 
conduct,  and  compare  the  actions  of  the  day  with 
them.  Or,  you  may  take  the  life  of  Christ  as  a  pat- 
tern, compai  >  your  conduct  and  motives  with  it,  and 
see  whether  in  all  things  you  have  manifested  his 
spirit. 

But  do  net  be  satisfied  till  the  exercise,  however 
performed,  1  as  taken  hold  of  the  heart,  and  led  to 
penitence  for  sin,  and  a  sense  of  pardon  through  the 
blood  of  Christ,  which  accompanies  true  contrition ; 
for  "  the  Lord  is  nigh  unto  them  that  are  of  a  broken 
heart ;  and  saveth  such  as  be  of  a  contrite  spirit." 

I  have  inserted  several  sets  of  questions  for  every 
day  in  the  week,  differing  in  length,  to  prevent  mo- 
notony, and  to  accommodate  those  occasions  when  you 
have  more  or  less  time. 

QUESTIONS    FOR    SATURDAY    EVENING. 

How  was  my  heart  improved  by  the  last  Sabbath  1 
How  have  I  since  improved  the  impressions  I  then 


244  QUESTIONS. 


received  1  What  vows  did  I  then  make  1  How  have 
I  performed  them?  What  procuress  have  I  made  in 
the  divine  life?  What  conquests  have  I  made  by  the 
grace  of  God  over  sin?  What  temptations  have  1 
encountered?  What  victories  have  I  gained?  What 
falls  have  I  suffered?  What  lessons  have  I  learned 
by  them  ?  What  improvement  have  I  made  in  divine 
knowledge?  What  good  have  I  done?  What  was 
my  frame  of  mind,  on  Monday,  Tuesday,  &c.  (speci- 
fying and  considering  each  day  by  itself.)  What 
meetings  have  I  attended?  How  was  my  heart  af- 
fected by  them?  What  business  have  I  done?  Was 
it  all  performed  to  the  glory  of  God  ?  Do  I  now  hail 
the  approach  of  the  Sabbath  with  delight?  Or  do  I 
indulge  a  secret  regret  that  my  worldly  schemes 
should  be  interrupted  by  this  hallowed  season  of  rest  ? 

QUESTIONS   FOR   SABBATH    EVENINGS. 

Did  I  yesterday  make  all  needful  preparations  for 
the  holy  Sabbath?  What  was  my  frame  of  mind,  on 
retiring  to  rest,  at  the  close  of  the  week?  When  I 
awoke,  on  this  holy  morning,  towards  what  were  my 
first  thoughts  directed?  How  did  I  begin  the  day? 
What  public  or  private  duties  have  I  neglected? 
What  has  been  my  general  frame  of  mind  this  day? 
With  what  preparation  did  I  go  to  the  sanctuary? 
How  were  my  thoughts  occupied  on  the  way  ?  What 
were  my  feelings,  on  entering  the  house  of  God? 
What  Avas  my  general  frame  of  mind,  while  there? 
What  my  manner?  Have  I  felt  any  sensible  delight 
in  the  exercises  of  public  worship  ?  With  what  feel- 
ings did  I  join  the  devotional  exercises  of  singing 
and  prayer  ?  In  what  character  did  I  view  the  preach- 
er? As  whose  message  did  I  receive  the  word? 
For  whom  did  I  hear  —  for  myself,  or  for  others? 
Was  the  word  mixed  with  faith  ?  How  much  prayer 
did  I  mingle  with  hearing?  What  evidence  have  I 
that  it  was  attended  by  the  Holy  Spirit  to  my  heart? 
Did  I  indulge  wandering  thoughts,  in  any  part  of  the 


QUESTIONS.  245 


public  services  ?  How  murh  prnnrress  havp  1  made, 
in  ovcrcoiniiig  these  heart-wandt-rino-s^  Hnw  were 
my  thougfits  occupied  on  my  reicrii  from  pubhc  wor- 
ship? [With  what  preparation  did  1  ijo  to  the  Sab- 
bath-school ?  When  1  went  before  my  class,  what 
were  my  feelings  in  regard  to  their  souls,  and  my  own 
responsibility?  How  was  my  own  heart  aflected'  with 
the  truths  contained  in  the  lesson  ?  What  direct 
efforts  have  I  made  for  their  conversion  ?  What  gen- 
eral efforts  to  impress  their  minds  with  the  truth  1 
What  prayers  have  I  offered  in  their  behalf?  What 
have  been  my  motives  for  desiring  their  conversion?] 
How  much  time  have  I  spent  this  day  in  my  closet? 
What  have  been  my  feelings  in  prayer  ?  What  in 
reading  God's  word?  W^hat  in  meditation?  Havel 
felt  and  acknowledged  my  dependence  upon  the  Holy 
Spirit  for  every  right  exercise  of  heart  ?  What  dis- 
coveries have  I  had  of  my  own  guilt  and  helpless- 
Tiess,  and  my  need  of  a  Saviour?  How  has  Jesus 
appeared  to  me  ?  What  communion  have  I  enjoyed 
with  God?  How  have  I  felt,  in  view  of  my  sins,  and 
of  God's  goodness  to  me?  What  hav^e  been  my  feel- 
ings, on  coming  anew  to  the  cross  of  Christ?  Have 
I,  at  any  time  this  day,  indulged  vain  or  worldly 
thoughts?  Have  I  sought  my  own  ease  or  pleasure? 
Have  I  engaged  in  w^orldly  or  unprofitable  conversa- 
tion ?  Do  I  now  feel  my  soul  refreshed,  and  my 
strength  renewed,  for  the  Christian  warfare  ? 

QUESTIONS  TO   BE  USED    IN    SELF-EXAMINATION    AT    THB 
CLOSE   OF   EVERY    DAY    IN    THE   WEEK. 

I. 

To  he  used  when  time  is  very  limited. 

With  what  feelings  did  I  compose  myself  to  sleep 
last  night?  How  were  my  thoughts  employed  during 
the  wakeful  hours  of  the  night?  What  were  my 
feelings  on  awaking?  How  did  I  begin  the  day? 
With  what  feelings  and  spirit  have  I  engaged  in  the 
21* 


246  QUESTIONS. 


various  devotions  of  the  day  1  How  have  I  enjoyed 
my  hours  of  leisure?  How  have  I  performed  the 
business  of  the  day?  What  has  been  the  spirit  of  my 
intercourse  with  others  ?  Wiiat  errors  or  what  sins 
have  I  committed,  in  thought,  word,  or  deed?  What 
spiritual  affections  have  I  experienced,  and  what  has 
been  their  effect  upon  me  since  ?  Have  I  made  any 
progress  in  the  Christian  race  ? 

n. 

To  he  used  on  ordinary  occasions. 

With  what  frame  of  spirit  did  I  close  the  last  dayl 
Upon  what  were  my  thoughts  occupied  during  the 
wakeful  hours  of  the  night?  What  were  my  first 
emotions,  as  I  awoke  this  morning?  How  did  I  be- 
gin the  day  ?  What  communion  have  I  held  with  God, 
in  secret,  this  day?  For  whom  have  I  lived  ?  What 
has  been  my  frame  of  spirit,  while  engaged  in  the 
employments  of  the  day?  What  tempers  have  I 
exercised,  in  my  intercourse  with  others?  What 
temptations  have  I  encountered  ?  What  has  been  the 
result?  What  conflicts  have  I  had  with  my  own 
corruptions?  What  progress  have  I  made  in  subduing 
them  ?  What  trials  have  I  experienced  ?  How  have 
I  borne  them  ?  Have  I  felt  my  dependence  upon  God 
for  everything?  Have  I  indulged  undue  anxiety 
about  the  affairs  of  this  world  ?  Have  I  murmured  at 
the  dispensations  of  Providence?  Have  I  indulged 
self-complacency  or  self-seeking?  What  views  have 
I  had  of  myself?  How  did  they  affect  me  ?  What 
discoveries  have  I  made  of  the  divine  character? 
How  have  I  been  affected  by  them?  Have  I  felt  any 
longing  desires  after  conformity  to  the  divine  image? 
How  has  my  heart  been  affected  with  my  short-com- 
ings in  obedience  and  duty?  Has  this  driven  me  to 
Christ?  Have  I  found  pardon  and  peace  in  him? 
What  sense  of  the  divine  presence  have  I  maintained 
through  the  day  ?     What  spirit  of  prayer  have  I  exer- 


QUESTIONS.  247 


cised  this  day?  What  has  been  the  burden  of  my 
petitions?  Why  have  I  desired  these  things?  Hu\v 
constant  and  how  strong  have  been  these  desires? 
How  often  and  how  fervently  have  I  carried  them  to 
the  throne  of  grace  ?  How  have  I  felt  in  regard  to 
the  interests  of  Zion,  the  salvation  of  souls,  and  the 
glory  of  God  ?  How  have  I  felt  towards  my  Christian 
brethren  ?  Have  I  spoken  evil  of  any,  or  listened 
with  complacency  to  evil  speaking  ?  Have  I  exercised 
harshness,  or  an  unforgiving  temper,  towards  any  ? 
What  have  I  done  for  the  glory  of  God,  or  the  good 
of  my  fellow-creatures?  Have  I  watched  over  ray 
heart,  my  tongue,  and  my  actions  ?  Have  I  main- 
tained spirituality  of  mind  through  the  day  ? 

HI. 

Dr.  Doddridge^s  Questions. 

"  Did  I  awake  as  with  God  this  morning,  and  rise 
with  a  grateful  sense  of  his  goodness  ?  How  were  the 
secret  devotions  of  the  morning  performed?  Did  I 
offer  my  solemn  praises,  and  renew  the  dedication  of 
myself  to  God,  with  becoming  attention  and  suitable 
affections  ?  Did  I  lay  my  scheme  for  the  business  of 
the  day  wisely  and  well  I  How  did  I  read  the  Scrip- 
tures, or  any  other  devotional  or  practical  piece  which. 
I  afterwards  found  it  convenient  to  review  ?  Did  it  do 
my  heart  good,  or  was  it  a  mere  amusement?  How 
have  the  other  stated  devotions  of  the  day  been 
attended,  whether  in  the  family  or  in  public?  Have  I 
pursued  the  conrunon  business  of  the  day  with  dili- 
gence and  spirituality,  doing  everything  in  season, 
and  with  all  convenient  despatch,  and  as  'unto  the 
Lord?'  Col.  3  :  23.  What  time  have  I  lost  this 
day,  in  the  morning,  or  the  forenoon  —  in  the  after- 
noon, or  the  evening?  (tor  these  divisions  will  assist 
your  recollection  ;)  and  what  has  occasioned  the  loss 
of  it?  With  what  temper,  and  under  what  regula- 
tions, have  the  recreations  of  this  day  been  pursued  ? 


248  QUESTIONS. 


Have  I  seen  tlie  hand  of  God  in  my  mercies,  health, 
cheerfulness,  food,  clothing,  books,  preservation  in 
journeys,  success  of  business,  conversation,  and  kind 
ness  of  friends,  fcc?  Have  I  seen  it  in  afflictions, 
and  particularly  in  little  things,  which  had  a  tendency 
to  vex  and  disquiet  me  1  Have  I  received  my  com- 
forts thankfully,  and  my  afflictions  submissively  1 
How  have  I  guarded  against  the  temptations  of  the 
day,  particularly  against  this  or  that  temptation,  which 
I  foresaw  in  the  morning?  Have  I  maintained  a  de- 
pendence on  divine  influence  ?  Have  I  '  lived  by  faith 
on  the  Son  of  God,'  (Gal.  2 :  20,)  and  regarded 
Christ  this  day  as  my  teacher  and  governor,  my  atone- 
ment and  intercessor,  my  example  and  guardian,  my 
strength  and  forerunner'?  Havel  been  looking  for- 
ward to  death  and  eternity  this  day,  and  considered 
myself  as  a  probationer  for  heaven,  and,  through  grace, 
an  expectant  of  it?  Havel  governed  my  thoughts 
well,  especially  in  such  or  such  an  interval  of  soli- 
tude? How  was  my  subject  of  thought  this  day 
chosen,  and  how  was  it  regarded?  Have  I  governed 
my  discourses  well,  in  such  and  such  company?  Did 
I  say  nothing  passionate,  mischievous,  slanderous,  im- 
prudent, impertinent  ?  Has  my  heart  this  day  been 
full  of  love  to  God,  and  to  all  mankind  ?  and  have  1 
sought,  and  found,  and  improved,  opportunities  of 
doing  and  getting  good?  With  what  attention  and 
improvement  have  I  read  the  Scriptures  this  evening  ? 
How  was  self-examination  performed  the  last  night? 
and  how  have  I  profited  this  day  by  any  remarks  I 
then  made  on  former  negligences  and  mistakes? 
With  what  temper  did  I  then  lie  down  and  compose 
myself  to  sleep?" 

IV. 

To  be  used  when  you  have  more  time  than  usual. 

Did  I  last  night  compose  myself  to  sleep  with  a 
•weet  sense  of  the  divine  presence?    Did  I  meditate 


QUESTIONS.  249 


upon  divine  things  in  the  wakeful  hours  of  the  night? 
When  I  awoke  this  morning,  did  my  heart  rise  up 
with  gratitude  to  my  merciful  Preserver  ?  Did  I  re- 
member that  I  am  indebted  for  life,  and  health,  and 
every  enjoyment,  to  the  sufferings  and  death  of  my 
dear  Redeemer?  Did  I  renewedly  consecrate  my 
spared  life  to  his  service  1  And  have  I  lived  this  day 
for  God,  and  not  for  myself?  Have  I  denied  self, 
whenever  it  has  come  between  me  and  dutyl  Have 
I  indulged  a  self-seeking  spirit?  Have  I  refused  to 
make  any  personal  sacrifice,  whereby  I  might  glorify 
God,  or  do  good  to  others?  Has  my  heart  been  af- 
fected with  any  discoveries  of  the  infinite  loveliness  of 
the  divine  perfections  ?  Have  I  had  a  view  of  the 
exceeding  sinfulness  of  sin,  and  the  corruptions  of  my 
own  heart  in  particular?  Has  this  driven  me  from 
resting  upon  anything  in  myself,  to  put  my  trust 
alone  in  Christ?  Have  I  felt  any  longing  desires 
after  conformity  to  the  divine  image  ?  Have  I  felt  any 
delight  in  the  law  of  God  ?  Has  my  heart  been 
grieved  to  see  that  I  fall  so  far  short  of  keeping  it? 
Has  my  soul  been  filled  with  joy  and  peace  in  believ- 
ing in  Christ  ?  Have  I  felt  a  lively  sense  of  the 
divine  presence  continually?  Have  I  maintained  a 
cheerful,  serene,  and  peaceful  temper  of  heart  I 

Have  I  studied  the  word  of  God  with  an  earnest 
desire  to  know  present  duty?  Have  I  neglected  or 
delayed  to  perform  any  duty  when  it  has  been  made 
known?  Have  I  felt  that  God  was  speakmg  to  nie 
through  his  word?  Have  I  sought  the  aid  of  the 
Holy  Spirit  I  Have  I  read  God's  word  with  a 
prayerful  spirit  ?  Have  I  read  it  with  self-application  ? 
Have  1  felt  any  sensible  delight  while  reading  it  ? 

Have  I  spent  any  time  in  heavenly  meditation  ?  Was 
this  exercise  performed  in  a  prayerful  spirit  I  Did  the 
truth  I  was  contemplating  deeply  affect  my  own 
heart?  Have  my  thoughts  been  habitually  (krected 
towards  heavenly  things  ? 

Have  I  observed  my  regular  seasons  of  prayei'l 
Has  my  frame  of  spirit  been  lively,  and  my  thoughts 


250  QUESTIONS. 


collected,  in  this  exercise?  Have  I  felt  my  depend- 
ence upon  the  Spirit  of  God?  Have  I  earnestly  and 
sincerely  desired  the  things  for  which  1  have  asked' 
Have  I  desired  them  for  the  glory  of  God,  or  for  the 
gratification  of  myself?  Have  I  laid  hold  of  the  prom- 
ises of  God  ?  Have  1  maintained  a  constant  spirit  of 
prayer?  Have  I  sent  up  frequent  ejaculations  to  God  ? 
In  all  my  approaches  to  the  throne  of  grace,  have  I 
come  with  a  suitable  preparation  of  heart?  Has  a 
sense  of  the  divine  presence  filled  me  with  holy  awe 
and  reverence  ?  Has  my  heart  been  drawn  out  to  God 
with  filial  affection  and  humble  confidence,  through 
Jesus  the  Mediator?  Have  I  felt  my  need?  Have  I 
humbled  myself  low  before  <j!od?  Have  T  not  regard- 
ed iniquity  in  my  heart?  Have  I  felt  an  humble  sub- 
mission to  the  will  of  God? 

Have  I  watched  over  my  heart  continually,  against 
the  temptations  of  Satan  ?  Have  I  indulged  wander- 
ing thoughts,  during  any  of  the  devotional  exercises 
of  the  closet  ?  Have  1  watched  over  my  fancy,  and 
kept  under  my  imagination  ?  or  have  I  suffered  it  to 
wander  without  control  ? 

Have  I  exercised  a  proper  control  over  all  my  appe- 
tites, desires,  and  passions  ?  Have  I  used  all  diligence 
to  improve  my  mind,  that  I  might  be  Capable  of  doing 
more  fi)r  the  glory  of  God,  and  the  good  of  my  fellow- 
creatures  ?  Have  I  sought  the  aid  of  the  Holy  Spirit 
in  this,  also?  Have  1  felt  continually  that  my  time  is 
not  my  own  ?  Have  I  employed  every  moment  of  the 
past  day  in  the  most  profitable  manner?  Have  I  felt 
the  pressure  of  present  obligation  ? 

Have  I  neglected  any  opportunity  of  doing  good, 
either  to  the  souls  or  bodies  of  others?  Have  I  been 
modest,  unobtrusive,  and  courteous,  in  all  I  have  done 
and  said?  Have  I  been  prudent  and  discreet  in  all 
things?  Have  I  first  sought  the  direction  of  God,  and 
then  entered  upon  these  duties  in  a  spirit  of  prayer  ? 
,  Have  I  glorified  God  in  my  dress?  Have  I  been 
influenced,  in  this  respect,  by  the  pride  of  appearance ' 
Rave  I  wasted  any  time  at  the  toilet  * 


QUESTIONS.  251 


Havel  felt  any  emotions  of  love  for  Christians? 
Has  this  love  arisen  from  the  image  of  Christ  manifest 
in  them ;  or  from  their  friendship  for  me,  and  the 
comfort  I  have  enjoyed  in  their  society  1  Have  I 
refused  to  make  personal  sacrifices  for  their  benefit? 
Have  I  felt  any  love  for  the  souls  of  sinners?  What 
has  this  led  me  to  do  for  their  conversion?  Have  I 
exercised  any  feelings  of  compassion  for  the  needy  ? 
What  has  this  led  me  to  do  for  them? 

Have  I  manifested  a  morose,  sour,  and  jealous  dis- 
position towards  others?  Have  I  been  easily  pro- 
voked? Have  I  been  irritated  with  the  slightest 
oifences  or  crosses  of  my  will?  Have  1  indulged  an 
angry,  fretful,  peevish  temper?  Have  I  spoken  evil 
of  any,  or  listened  with  complacency  to  evil-speaking? 
Do  I  now  harbor  ill-will  towards  any  being  on  earth? 
In  all  my  intercourse  with  others,  have  I  manifested  a 
softness  and  mildness  of  manner,  and  a  kind  and  ten- 
der tone  of  feeling?  or  have  I  indulged  in  harshness 
and  severity,  pride  and  arrogance?  Have  I  exer- 
cised forbearance  towards  the  faults  of  others?  Have 
I  from  my  heart  forgiven  them?  Have  I  esteemed 
myself  better  than  others?  Have  I  felt  the  secret 
workings  of  spiritual  pride  ?  Have  I  engaged  in  tri- 
fling and  vain  conversation,  or  in  any  other  manner 
conformed  to  the  spirit  of  the  world  ?  Have  I  main- 
tained Christian  sincerity  in  all  things?  When  in 
company,  have  I  improved  every  opportunity  of  giv- 
ing a  profitable  direction  to  conversation?  Have  I 
improved  every  opportunity  to  warn  impenitent  sin- 
ners ?  Have  I  gone  into  company,  w-ithout  first  visit- 
ing my  closet  ?  Have  I  been  diligent  and  faithful  in 
the  business  of  the  day?  Have  I  done  the  same  to 
others  as  I  would  wish  them  to  do  to  me  ? 

II.  Another  object  of  self-examination  may  he,  to 
ascertain  the  reason  why  tlie  Lord  does  not  answer  our 
prayers.  This  reason  may  generally  be  found  in  our- 
selves. I  know  of  but  two  exceptions.  One  is,  when 
the  thing  we  ask  is  not  agreeable  to  the  will  of  God. 
The  other  is,  when  the  Lord  delap  to  answer  our 


252  EXAMINE    YOUR    PRAYERS. 

prayers  for  the  trial  of  our  faith.  The  obstacles  which 
exist  in  ourselves,  to  prevent  him  from  granting  our 
requests,  are  generally  some  of  the  following  : —  1. 
We  may  be  living  in  the  practice  of  some  sin,  or  the 
neglect  of  some  duty.  "  If  I  regard  iniquity  in  my 
heart,"  says  the  Psalmist,  "  the  Lord  will  not  hear 
me."  "  He  that  turueth  away  his  ear  from  hearing 
the  law,  even  his  prayer  shall  be  abomination."  We 
may  weep  day  and  night,  on  our  knees,  before  God,  all 
our  lives  ;  yet  if  we  are  living  in  the  habitual  neglect 
of  duty,  or  if  any  sin  cleaves  to  us,  for  which  we  have 
not  exercised  repentance,  and  faith  in  the  atoning 
blood  of  Christ,  he  will  not  hear  our  prayers.  2.  We 
may  not  be  sufficiently  humble  before  God.  "  Though 
the  Lord  be  high,  yet  hath  he  respect  unto  tbe  lowly; 
but  the  proud  he  knoweth  afar  off ;''''  "  God  resist- 
eth  the  proud,  but  giveth  grace  unto  the  humble." 
"  Humble  yourselves  in  the  sight  of  the  Lord,  and  he 
shall  lift  you  up."  "Whosoever  shall  exalt  himself 
shall  be  abased ;  and  he  that  shall  humble  himself 
shall  be  exalted."  Hence,  if  our  hearts  are  proud, 
and  we  refuse  to  humble  ourselves  deeply  before  God, 
he  will  not  answer  our  prayers.  3.  We  may  not  de- 
sire tbe  things  we  ask,  that  God  may  be  glorified,  but 
thai  it  may  minister  to  our  own  gratification.  "Ye 
ask,  and  receive  not,  because  ye  ask  amiss,  that  ye 
may  consume  it  upon  your  lusts."  Whea  we  ask 
with  such  motives,  we  have  no  right  to  expect  that 
God  will  hear  our  pra5^ers.  4.  We  may  not  be  ask- 
ing in  faith.  "But  let  him  ask  in  faith,  nothing 
wavering.  For  he  that  wavereth,  is  like  a  wave  of  the 
sea,  driven  with  the  wind  and  tossed.  For  let  not 
1)10,1  man  think  that  he  shall  receive  anything  of  the 
Tr.ird."  "  Without  faith,  it  is  impossible  to  please 
(j'od.*'  5.  We  may  be  exercising  an  unforgiving 
temper ;  and,  if  so,  the  Lord  lias  declared  that  he  will 
not  hear  our  prayers.  Mark  11:  S5,  26.  Mat.  18: 
35. 

When,  therefore,  you   have  been  for  some  time 
praying  for  any  particular  object  without  receiring  9H 


CAUSE    OF   AFFLICTIONS.  253 

answer,  carefully  examine  yourself,  with  reference  to 
these  points ;  and  wherein  you  find  yourself  deficient, 
endeavor,  in  the  strength  of  Christ,  inunediateiy  to 
reform.  If  your  circumstances  will  permit,  set  apart 
a  day  of  fasting  and  prayer  for  this  object.  And,  if 
the  answer  is  still  delayed,  repeat  the  examination, 
until  you  are  certain  that  you  have  complied  with  all 
the  conditions  of  the  promises. 

III.  Another  object  of  self-examination  is,  to  ascer- 
tain the  cause  of  crfflictions,  whether  spiritual  or  tempo- 
ral. If  the  Lord  sends  distress  upon  us,  or  hides  from 
us  the  light  of  his  countenance,  he  has  some  good 
reason  for  it.  By  reading  the  book  of  Haggai,  you 
"will  discover  the  principles  upon  w^hich  God  deals 
with  his  people.  If,  therefore,  the  work  of  your 
hands  does  not  prosper,  or,  if  the  Lord  has  withdrawn 
from  you  his  special  presence,  be  sure  that  something 
is  wrong  ;  it  is  time  for  you  to  "  consider  your  ways." 
In  this  book  the  Lord  informs  the  Jews  of  the  cause 
of  their  poverty  and  distress.  They  had  not  built  the 
house  of  God.  He  also  tells  them  that  the  silver  and 
the  gold  are  his  ;  and  that  he  will  bless  them  as  soon 
as  they  do  their  duty.  We  are  as  dependent  upon 
God's  blessing  now  as  his  people  were  then.  If  we 
■withhold  from  him  what  he  requires  of  us  for  ad- 
vancing the  interests  of  his  kingdom,  can  we  expect 
temporal  prosperity  ?  If  we  refuse  to  do  our  duty,  can 
we  expect  his  presence?  These,  then,  should  be  the 
subjects  of  inquiry,  under  such  circumstances.  In 
such  cases,  also,  it  may  be  very  proper  to  observe  a 
day  of  fasting  and  prayer. 

IV".  Another  object  of  self-examination  is,  to  Icnow 
whether  we  are  Christians.  "  Examine  yourselves 
whether  ye  be  in  the  faith."  This  is  a  very  impor- 
tant inquiry.  It  is  intimately  connected  with  every 
other,  and  should  enter  more  or  less  into  all.  In  order 
to  prosecute  this  inquiry,  you  must  make  yourself 
thoroughly  acquainted  with  the  evidences  of  Christian 
character.  These  are  clearly  exhibited  in  the  holy 
Scriptures.  Study  the  Bible'  diligently  for  this  pux- 
22 


254  AM   I  A   CHRISTIAN  » 

pose ;  and,  wherever  you  discover  a  mark  cf  Christian 
character,  inquire  whether  you  possess  it.  You  may 
also  find  benefit  from  the  writings  of  men  of  great 
personal  experience,  who  have  had  much  opportunity 
of  observing  the  effects  of  true  and  false  religion.  In 
particular,  I  would  recommend  to  you  the  careful 
study  of  President  Edwards'  Treatise  on  Religious 
Aflfections.  He  was  a  man  of  great  piety,  who  had 
attained  to  the  full  assurance  of  hope.  He  had  also 
passed  through  a  number  of  revivals  of  religion.  The 
work  of  which  I  speak  contains  a  scriptural  view  of 
the  evidences  of  the  new  birth ;  and  also  points  out, 
with  great  clearness  and  discrimination,  the  marks  of 
false  religion.  He  distinguishes  between  those  things 
which  may  be  common  both  to  true  and  false  religion, 
and  those  which  are  the  certain  marks  of  true  conver- 
sion. 

Self-examination,  for  this  object,  should  be  habit- 
ual. In  reading  the  Bible,  in  meditation,  in  hearing 
the  word,  wherever  you  see  an  evidence  of  Christian 
character,  inquire  whether  you  possess  it.  But  this 
is  not  sufficient.  You  ought  frequently  to  set  apart 
seasons  for  the  solemn  and  prayerful  consideration  of 
the  important  question,  —  "^m  la  Christian?^'  A 
portion  of  the  Sabbath  may  be  very  properly  spent  in 
this  way.  You  should  enter  upon  this  work  with  the 
solemnities  of  the  judgment-day  before  you.  The 
Scriptures  furnish  abundant  matter  for  self-examina- 
tion. Bring  the  exercises  of  your  heart,  and  the  con- 
duct of  your  life,  to  this  unerring  standard.  You 
will  also  find  much  assistance  in  this  exercise  by  the 
use  of  the  following  tracts,  published  by  the  American 
Tract  Society: — No.  21,  entitled  "A  Closet  Com- 
panion ;"  No.  146,  entitled  "  Helps  to  Self-Examina- 
tion ;"  and  No.  165,  entitled  *'  True  and  False 
Conversions  Distinguished ;"  and  likewise  from  a 
little  work  entitled  "  Are  you  a  Christian?"  by  Rev. 
Hubbard  Winslow.  You  have  also  probably  noticed 
several  chapters  in  Doddridge's  Rise  and  Pi'»gress, 
admirably  adapted  to  this  object.     I  mentior   these, 


AM   I   A   CHRISTIAN?  255 

>■  '  « 

because  it  is  advanf^g-eous  frequently  to  vary  the  ex- 
ercise. The  subject  of  true  and  false  conversion  is 
continually  undergoing  discussion ;  and  those  who 
feel  truly  anxious  to  know  the  foundations  upon  which 
they  rest  will  not  fail  to  avail  themselves  of  every 
approved  treatise  on  the  subject.  But,  above  all, 
study  the  Bible  diligently  and  prayerfully,  for  the 
purpose  of  ascertaining  the  genuine  marks  of  saving- 
grace  ;  take  time  to  perform  the  work  of  self-exami- 
nation thoroughly,  bringing  to  your  aid  all  the  infor- 
mation you  can  obtain  from  these  sources  —  varying 
che  exercise,  at  different  times,  that  it  may  not  be- 
come superficial  and  formal. 

I  have  also  prepared  some  questions  for  this  pur- 
pose, which  you  will  find  below.  In  these  questions, 
I  have  not  aimed  at  covering  the  whole  ground  of 
Christian  experience,  so  much  as  to  bring  before  the 
mind,  in  connection,  some  of  the  most  prominent  pas- 
sages of  Scripture  relating  to  the  evidences  of  Christ- 
ian character.  Nor  have  I  taken  particular  pains  to 
prevent  the  questions  from  involving  each  other ;  as 
we  may  detect  our  deficiencies  on  the  same  points  the 
more  readily  by  having  them  held  up  in  a  variety  of 
views.  The  chief  design  of  these  questions  will  be 
lost,  if  you  do  not  examine  the  passages  of  Scripture 
referred  to.  Some  of  the  traits  of  character  here  pre- 
sented may  not  be  certain  evidence  of  piety ;  while, 
in  other  cases,  a  person  may  be  a  Christian  while 
possessing  the  graces  mentioned  in  a  much  less  degree 
than  they  are  here  represented.  It  is  not  necessary, 
where  time  is  limited,  to  go  through  the  whole  of 
hese  questions  at  once  ;  and  probably  in  most  cases  it 
will  be  found  more  edifying  to  take  up  a  portion  of 
tliem  at  a  time. 

Am  I  A  Christian] 

1.  Let  me  ejcmnine  as  to  my  views  of  Sin.  Have  I 
beheld  sii  with  an  aljhorrence  far  greater  than  the 
delight  it  3ver  gave  me?     Has  that  abhorrence  arisen 


256  VIEWS  OF  god's  government. 

from  an  apprehension  of  the  evil  consequences  to  which 
it  has  exposed  me,  or  of  its  odious  nature,  and  its  ex- 
ceeding sinfulness  as  committed  against  God  1  Ps. 
51  :  4.  Isa.  1  :  2 — 4.  Have  I  had  a  full  apprehension 
of  my  own  exceeding  sinfulness?     Ps.  51  :  4.  Isa.  1: 

5,  6.  Eph.  2  :  1 — 3.  Have  I  felt  my  sins  to  be  an 
insupportable  burden  1  Ps.  38  :  2 — 7.  Have  I  ceased 
attempting  to  justify  myself?  Job  40  :  4.  Luke  18  : 
11 — 14.  Have  I  utterly  despaired  of  all  help  from 
myself?  Rom.  3 :  20.  Have  I  abandoned  all  at- 
tempts to  establish  my  own  righteousness,  by  resolu- 
tions of  amendment  and  future  obedience  ?  Rom.  9  : 
32.  10 :  3.  Have  I  exercised  sincere  and  heartfelt 
sorrow  on  account  of  my  sins?  Ps.  38  :  17,  18.  Has 
this  been  the  sorrow  of  the  world  which  worketh 
death?  2  Cor.  7:  10,  1.  c.  2  Sam.  17:  23.  Matt.  27: 
3 — 5.  Acts  8 :  24.  Or  has  it  been  godly  sorrow, 
which  worketh  repentance  not  to  be  repented  of?  2 
Cor.  7  :  9 — 11.  Has  my  heart  been  broken,  contrite, 
and  humble,  under  a  sense  of  my  sins  against  God  ? 
Ps.  34  :  18.  51  :  17.  Isa.  57:  15.  Has  this  sense  of 
sin  emptied  me  of  myself,  and  begotten  a  deep  poverty 
of  spirit?  Isa.  66  :  2.  Matt.  5  :  3.  Has  it  led  me  to 
feel  my  unworthiness  of  God's  favor?  Gen.  32  :  10. 
Luke  15 :  19.  18  :  13,  14.  Have  I  been  filled  with 
shame  and  self-loathing,  on  account  of  the  exceeding" 
greatness  of  my  sin,  considered  under  a  view  of  the 
infijiite  purity  and  awful  majesty  of  the  great  Jeho- 
vah, against  w^hom  it  has  been  committed?     Ezra  9  : 

6.  Job  42  :  1—6.  Jer.  31  :  19.  Ezek.  16 :  63. 

2.  ^5  to  my  views  of  the  government  of  God.  Do 
I  acquiesce  in  the  government  of  God  as  a  most  wise, 
most  just,  and  most  righteous  government  ?  Rev.  15  : 
3,  4.  Do  I  cordially,  cheerfully,  and  without  reserve, 
yield  myself,  as  a  moral  and  accountable  being,  to  the 
authority  of  God,  as  the  moral  Governor  of  the  uni- 
verse? Rom.  6  :  13.  12  :  1.  Do  I  feel  no  reserve  in 
my  heart,  making  first  the  condition  that  I  may  be 
saved  ?  Do  I  humbly  acquiesce  in  the  justice  of  God, 
in  the  eterral  punishment  of  the  wicked?     Do  I  in- 


FAITH    Ui    CHRIST.  257 

elude  myself  in  this,  thereby  "  accepting  the  punish- 
ment of  my  sin"!  Levit.  26:  40,  41.  Am  I  sure 
that  this  feeling  is  not  produced  by  the  secret  con- 
sciousness that  it  is  an  evidence  of  a  gracious  state? 
Jer.  17:  9.  If  all  hope  of  salvation  were  suddenly 
taken  away  from  me,  would  my  heart  still  acquiesce 
in  the  justice  of  the  sentence  of  condemnation? 

3.  As  to  my  faith  in  Christ.  Have  I  ceased  from 
my  ouTi  works,  and,  as  a  heavy-laden  sinner,  come  to 
Christ  for  rest?  Heb.  4  :  10.  Matt.  11  :  28.  Have  I 
seen  him  to  be,  in  all  respects,  a  complete  Saviour, 
just  such  as  my  ruined  and  lost  condition  requires  ?  1 
Cor.  1 :  30.  Gal.  3  :  13.  4  :  3—5.  Col.  1 :  19.  2  :  3, 
10.  Have  I  heartily  given  up  all  for  him  1  Matt.  10 : 
37.  Luke  14:  26,  33.  Phil.  3:  7—10.  Havel 
cheerfully  taken  up  my  cross  and  followed  him  1  Luke 
14  :  27.  Do  I  now  consider  myself  as  no  more  my 
own,  but  the  Lord's,  by  the  purchase  of  the  Redeem- 
er's blood?  1  Cor.  6:  19,  20.  Do  I  therefore  make 
it  my  constant  and  highest  aim  to  glorify  God  with 
my  body  and  spirit  which  are  his?  1  Cor.  6  :  20.  10 : 
31.  Have  I  through  him  become  dead  to  sin,  bu; 
alive  to  God?  Rom.  6  :  11.  Have  I  crucified  the 
flesh,  with  its  affections  and  lusts?  Gal.  5  :  24.  Have 

1  become  dead  also  to  the  world,  not  seeking  my  por- 
tion in  its  riches,  honors,  pleasures,  or  pursuits  ?  Gal. 

2  :  20.  6 :  14.  1  John  2  :  15.  Have  I  utterly  de- 
spaired of  acceptance  with  God  in  any  other  way  than 
by  the  mediation  of  Christ?  Acts  4  :  12.  Heb.  10: 
26,  27.  Have  I  cordially  sought  reconciliation  with 
God  through  the  blood  of  Jesus?  Col.  1  :  20—22. 
Does  my  hope  of  salvation  rest  solely  and  alone  in  the 
righteousness  and  atonement  of  the  Lord  Jesus  Christ! 
Rom.  3  :  22 — 26,  Do  I  receive  him  as  my  Prophet j 
submitting  my  will  entirely  to  the  teachings  of  his 
word  and  Spirit?  Deut.  18:  15.  Heb.  1  :  1,  2.  2:  1 
— 3.  Do  I  receive  him  in  his  office  of  Priest,  trusting 
in  the  atonement  he  has  made,  and  committing  my 
case  to  him,  that  he  may  intercede  for  me,  before  the 
offended  M7je&^y  of  heaven?  Heb.  4 :  14,  15.  7;  26  ^ 

^3* 


258  LOVE    TO   GOD. 


8:1.  9:11,  12,  24,  25.  With  humble  confidence  in 
his  intercession,  do  I  come  boldly  to  the  throne  of 
grace  1  Heb.  4:  16.  Do  I  cordi-ally  submit  to  him  in 
his  office  of  King?  Ps.  2:6.  45 :  1.  Isa.  9  :  6,  1.  c. 
Acts  5  :  31.  Do  I  yield  my  heart  unreservedly  to  his 
authority,  making  it  my  constant  aim  to  bring  into 
captivity  every  thought  and  action  to  the  obedience  of 
Christ?  Matt.  11:  29,  30.  John  15:  14.  Rom.  6: 
16.  2  Cor.  10  :  5.  Whenever  I  fall  into  sin,  do  I  seek 
to  ease  my  conscience  by  reformation  and  forgetful- 
ness,  or  do  I  apply  afresh  to  Christ,  as  the  only  pro- 
pitiation for  sin?  1  John  2:1,2.  Do  I  find  peace  of 
conscience  and  spiritual  joy  in  believing  in  Jesus? 
Rom.  5:1.  8:1.  14  :  17.  15 :  13.  1  Pet.  1:8.  Am 
I  united  to  Christ  as  the  living  branch  is  to  the  vine  ? 
John  15  :  1.  Do  I  look  to  my  union  with  him,  as 
the  branch  to  the  vine,  for  spiritual  nourishment, 
strength  and  life?  John  15  :  4.  Phil.  2  :  12,  13.  Heb. 
13  :  21.  Do  I  realize  the  danger  of  self-confidence? 
Prov.  28  :  26.  Mark  14  :  29—31,  68—71.  Rom.  11  : 
20.  1  Cor.  10  :  12.  Do  I  realize  to  what  my  union 
with  Christ  entitles  me?  Rom.  8  :  17.  In  view  of 
this  union,  do  I  feel  a  filial  spirit  of  adoption  towards 
God  as  my  father?  Ps.  103  :  13,  14.  Rom.  8  :  15, 16. 
Gal.  4  :  4 — 7.  1  John  3  :  1,2.  Does  this  union  with 
Christ  lead  me  to  feel  a  union  of  spirit  with  all  his 
disciples?  John  17  :  21.  1  Cor.  12  :  12—29.  What 
sympathy  does  this  lead  me  to  exercise  towards 
them?  Rom.  12  :  15.  1  Cor.  12  :  26.  1  John  3  :  17. 
Is  Christ  precious  to  my  soul  ?  1  Pet.  2  :  7,  f.  c. 
Do  I  see  a  moral  beauty  and  excellence  in  him  above 
all  created  intelligences?  Ps.  45  :  1,  2.  Ca.  5  :  9 — 15. 
John  1 :  14.  Col.  2 :  3,  9.  Heb.  1 :  3.  How  am  I 
affected  with  the  contemplation  of  his  sufferings  for  the 
salvation  of  my  soul?  2  Cor.  5  :  14,  15. 

4.  As  to  my  love  to  God.  Do  I  take  God  for  my 
supreme  and  eternal  portion?  Ps.  16:  1 — 11.  73: 
25,  26.  119:  57.  Lam.  3:  24.  Is  he  the  object  of 
my  highest  love  ?  Mark  12  :  30.  Am  I  willing  to  re- 
linquish whatever  ©omes  in  eompetition  with  him  aa 


LOVE    TO    GOD.  259 


an  object  of  my  affection^  IVIark  10:  37—39.  Do  1 
prefer  his  favor  and  dread  his  power  above  that  of  all 
other  beinffs?  Ps.  36:7.  43:3.  89:6—8.  Deut. 
10  :  12.  Ps.  30  :  5.  33  :  8.  88  :  6—8.  Jer.  10  :  7. 
Do  I  derive  comfort  in  mv  afflictions  by  makingf  him 
my  refuge?  Ps.  9  :  9.  57:  1.  59:  16.  Jer.  16:  19. 
When  my  soul  is  under  the  hidino-s  of  his  counten- 
ance, can  1  enjoy  any  other  good  ?  Job  29  :  2 — 5.  Ps. 
38  :  1 — 10.  Do  I  experience  any  ardent  longings  af- 
ter his  spiritual  presence  with  my  souH  Ps.  42  :  1,  2. 
61  :  1,  2.  Do  I  feel  any  earnest  desires  after  con- 
formity to  his  image?  Matt.  5:  6.  Rom.  8  :  29.  1 
Cor.  15:  49.  2  Cor.  3  :  18.  4:4.  Col.  3  :  10.  Ps. 
17  :  15.  Do  I  delight  in  the  moral  law  of  God,  as  a 
transcript  of  his  holy  character?  Ps.  37  :  31.  119: 
70,  72,  77,  79,  113,  131.  Rom.  7  :  12,  22.  Do  I  feel 
gn'ieved  when  I  see  his  law  disregarded?  Ps.  119: 
136,  158.  Do  I  make  his  will  the  rule  of  my  life  ?  1 
John  5  :  3.  Do  I  earnestly  strive  to  bring  my  heart 
and  life  into  complete  conformity  to  his  will  ?  Phil.  3  : 
7—14.  Do  I  love  his  word ?  Ps.  19  :  7— 11.  119: 
11,  16,  82,  162,  172.  Do  I  find  delight  in  meditating 
upon  it?  Ps.  1:2.  119  :  148.  Do  I  delight  in  the 
ordinances  of  his  house?  Ps.  26  :  8.  36  :  8.  122  :  1. 
84  :  10.  Do  I  delight  in  the  Sabbath,  anticipating  its 
return  with  desire,  hailing  it  with  joy,  and  engaging 
in  its  duties  with  sweet  satisfaction  ;  Isa.  58  :  13,  14. 
Do  I  delight  in  secret  communion  with  God,  in  prayer 
and  praise?  Ps.  5  :  2,  3.  55  :  16,  17.  88  :  13.  116  :  2. 
138:  1,2.  146:  1,2.  147:  1.  148.  Do  I  love  the 
children  of  God,  as  bearing  his  image  ?  1  John  4  :  20. 
5:1.  Is  my  soul  ever  moved  with  sweet  emotion  in 
contemplating  the  infinite  moral  perfections  of  God  % 
Ps.  30  :  4.  96  :  9.  Do  I  delight  also  in  his  natural 
perfections,  as  appertaining  to  the  Supreme  Ruler  of 
the  universe?  Ps.  96  :  1— 13.  97:1—12.  Do  I  feel 
this  delight  in  his  character,  independent  of  the  idea 
that  he  is  my  friend?  Hab.  3  :  17,  18.  Am  I  sure 
that  ST  en  this  emotion  is  not  produced  by  the  secret 


260  CHRISTLAN    CHARACTER. 

thought  that  the  exercise  of  it  is  an  evidence  of  my 
being  his  friend  1 

5.  As  to  my  Christian  character  in  general.  Do  1 
realize  my  dependence  upon  the  Holy  Spirit  for  every 
right  feeling  and  action?  John  14  :  16,  17.  Rom.  8  . 
9,  13,  14.  Isa.  26,  12.  Are  the  fruits  of  the  Spirit 
manifest  in  my  heart  and  life  1  Gal.  5  :  22 — 24.  Have 
I  mortified  my  members  which  are  upon  the  earth,  and 
put  off  the  works  of  the  flesh  ?  Gal.  5  :  19—21.  Col. 
3  :  5,  8.  Have  I  put  on  the  new  man,  which  is  re- 
newed in  knowledge,  after  the  image  of  him  that  cre- 
ated him?  Col.  3:  10.  Do  I  manifest  my  love  to  my 
brethren  by  a  readiness  to  make  sacrifices  of  personal 
feeling,  interest,  and  enjoyment,  to  promote  their  wel- 
fare and  happiness  1  1  John  3  :  14 — 17.  Do  I  mani- 
fest my  love  for  all  mankind ,  by  doing  good  to  all  as  I 
have  opportunity  ?  Do  I  feel  an  unalterable  desire  for 
the  conversion  of  their  souls?  Rom.  9  :  1,  2.  Am  I 
willing  to  make  personal  efforts  and  sacrifices  to  pro- 
mote this  object?  Do  I  heartily  and  earnestly  offei 
the  prayer,  —  "  Thy  kingdom  come,"  doing  and  giv- 
ing all  in  my  power  to  promote  it  ?  Is  the  same  mind 
in  me,  in  these  respects,  that  was  in  Christ  Jesus  ? 
Phil.  2  :  4—8.  Rom.  15  :  2,  3.  Do  I  truly  feel  that  it 
is  more  blessed  to  give  than  to  receive  ?  Acts  20  :  35 
Do  I  strive,  as  much  as  in  me  lies,  to  live  in  peace 
with  all,  and  to  promote  peace  among  all  men?  Ps.  34  : 
14.  Matt.  5  :  9.  Rom.  12  :  18.  2  Cor.  13  :  11.  Heb.  12  : 
14.  James  3  :  17.  Do  I  seek  the  peace  of  Zion,  avoiding 
every  unnecessary  offence,  and  even  sacrificing  my  own 
feelings  for  the  sake  of  the  peace  of  the  church  ?  Ps.  122: 
6.  Rom.  14:  19—21.  1  Cor.  7:  15.  8:  13.  14:  33. 
Eph.  4:3.  1  Thess.  5  :  13.  Am  I  long-suffering  and 
patient  under  injurious  treatment?  1  Cor.  13  :  4,  7.  Do 
1  exercise  a  spirit  of  forbearance  towards  the  faults  of 
others,  forgiving  injuries  and  offences?  Mark  11 :  25. 
Eph.  4:2.  Col.  3:13.  Do  I  put  away  all  envy  and 
jealousy  from  my  bosom  —  not  seeking  occasion  of  of- 
fence by  putting  the  worst  construction  upon  the  con- 
duct of  ethers  —  not  expe  :ting  great  things  for  myself, 


CHRISTIAN   CHARACTER.  261 

and  not  oeing  displeased  when  I  am  passed  by  with 
apparent  neglect  ?  Rom.  12  :  16,  1  Cor.  13  :  4,  5,  7. 
Jer.  45  :  5.  Eph.  4  :  2.  Col.  3  :  12.  Do  I  not  think  of 
myself  more  highly  than  I  ought  to  think?  Rom.  12  : 
3,  16.  Do  I  in  lowliness  of  mind  esteem  others  bet- 
ter than  myself?  Phil.  2:3.  Am  I  self-willed, 
headstrong,  determined  to  have  my  own  way  ?  or  am 
I  ready  to  prefer  the  judgment  of  ray  brethren,  and 
submit  to  them,  when  I  can  do  it  conscientiously? 
Eph.  5:  21.  1  Peter  5:  5.  Am  I  tender  of  spirit, 
kind,  gentle,  and  courteous,  in  my  intercourse  with 
others?  1  Thess.  2  :  7.  2  Tim.  2  :  24.  Titus  3  :  2. 
James  3  :  17.  Eph.  4  :  32.  Col.  3  :  12.  1  Peter  3  :  8. 
Have  I  put  on  meekness,  not  being  easily  provoked  to 
the  indulgence  of  resentful  feelings?  1  Cor.  13:  5. 
Have  I  put  away  from  me  all  bitterness,  and  wrath, 
and  anger,  and  clamor,  and  evil-speaking,  with  all  mal- 
ice, not  rendering  evil  for  evil,  nor  railing  for  railing? 
Eph.  4  :  31.  1  Pet.  3:  9.  Do  I  love  my  enemies, 
bless  them  that  curse  me,  and  seek  the  good  of  those 
who  strive  to  injure  me  ?  Matt.  5  :  44.  Rom.  12  :  14, 
20.  Do  I  recognize  the  hand  of  God  in  the  daily 
blessings  of  this  life?  James  1:  17.  Do  I  likewise 
recognize  his  hand  in  the  little  perplexities  and  trials 
of  every-day  life  ?  Do  all  my  trials  subdue  and  chasten 
mv  spirit,  working  in  me  patience,  experience,  and 
hope?  Rom.  5:  3,4.  Heb.  13:  6—11.  Am  I  con- 
tent with  su.h  things  as  the  Lord  gives  me,  day  by 
day,  not  taking  anxious  thought  for  the  morrow,  nor 
disquieting  myself  for  the  future  ?  Matt.  6  :  25 — 34. 
Phil.  4:11.  1  Tim.  6  :  8.  Heb.  13  :  5.  Does  my 
faith  lead  m3  to  look  at  the  things  that  are  unseen, 
and  set  my  affections  on  things  above,  and  not  on 
things  on  tho  earth?  2  Cor.  4:  16—18.  Col.  3  ; 
1,2. 

Remember,  this  is  a  fearful  question.  Your  all  is 
at  stake  upon  it.  But,  if  at  any  time  you  come  to 
the  deliberate  conclusion  that  you  are  resting  upon  a 
false  hope,  give  it  up  :  but  do  not  abandon  yourself 


262  THE  lord's  supper. 

to  despair.  Go  immed.ately  to  the  cross  of  Christ. 
Give  up  your  heart  to  him,  as  though  you  had  never 
come  before.  There  is  no  other  way.  This  is  the 
only  refuge,  and  Jesus  never  sent  a  soul  empty  away. 
"  llim  that  Cometh  to  me,  I  will  in  no  wise  cast  out." 
Persevere,  even  though  you  find  scarce  evidence 
enough  to  give  a  faint  glimmering  of  hope.  Contiu' 
ually  retiew  your  repentance  and  faith  in  Christ. 
Diligence  in  self-examination  may  be  a  means  of 
growth  in  grace  :  and  if  you  are  really  a  child  of  God, 
your  evidences  will  increase  and  brighten,  till  you  will 
be  able  to  indulge  "  a  good  hope  through  grace." 
"  For,  in  due  time,  we  shall  reap,  if  we  faint  not." 

V.  Another  object  of  self-cjcamination  is,  to  ascertain 
whether  we  are  prepared  to  approach  the  Lord^s  table. 
But  let  a  man  examine  himself,  and  so  let  him  "  eat 
of  that  bread,  and  drink  of  that  cup."  Here  the  duty 
of  self-examination,  before  partaking  of  the  Lord's 
Supper,  is  evidently  taught.  And,  in  the  next  verse, 
we  are  told  what  is  requisite  to  enable  us  to  partake 
of  this  ordinance  in  an  acceptable  manner.  It  is,  that 
we  have  faith  in  lively  exercise  to  discern  the  Lord's 
body.  A  backslider  in  heart,  even  though  a  real 
Christian,  is  not  prepared  to  partake  of  this  spiritual 
feast,  without  renewing  his  repentance  and  faith.  In 
this  examination,  two  subjects  of  inquiry  present 
themselves:  L  "Am  I  a  Christian?"  2.  "Am  I 
growing  in  grace  1"  In  regard  to  the  first  of  these 
inquiries,  enough  has  already  been  said.  To  answer 
the  second,  you  will  need  consider, — 1.  Whether  you 
were  living  in  the  exercise  of  gracious  affections  at 
the  last  communion.  2.  Whether  you  have  since 
made  any  progress  in  the  divine  life.  To  aid  you 
in  these  inquiries,  I  have  prepared  the  following 
questions,  which  may  be  varied  according  to  circnm- 
stances : 

The  last  time  I  partook  of  this  ordinance,  did  I 
meet  the  I/Drd  at  his  table,  and  receive  a  refreshing 
from  his  presence  ?  Did  I  there  renew  my  covenant 
vowg?     Have  I  kept  my  vows?     Have  I  since  lived 


PREPARATORY    QUESTIONS.  263 

not  unto  myself,  but  unto  Gctd  1  Have  I  enjoyed  more 
of  the  presence  of  God  ?  Have  I  lived  a  life  of  faith 
and  prayer  1  Have  I  been  daily  to  the  cross  of  Christ 
for  pardon  and  strength  1  Have  I  maintained  contin- 
ually a  deep  and  lively  sense  of  divine  things  ?  Have 
I  lived  a  life  of  self-denial?  Have  I  obtained  any 
conquests  over  indwelling  sin?  Have  I  made  any 
progress  in  subduing  the  unholy  tempers  of  my  heart? 
Has  my  will  been  brought  more  entirely  to  bow  to 
the  will  of  God,  so  that  I  have  no  will  of  my  own? 
Has  my  love  increased  ?  Do  I  feel  more  delight  in 
contemplating  the  divine  character,  in  reading  his 
w^ord,  in  prayer,  in  the  ordinances  of  his  house,  &c.  ? 
Do  I  feel  more  intense  longings  of  soul  after  conform- 
ity to  his  image?  Have  I  any  deeper  sense  of  the 
exceeding  sinfulness  of  sin?  Do  my  own  sins  in 
particular  appear  more  aggravated  ?  Do  I  think  less 
of  myself?  Does  a  sense  of  my  own  vileness  and 
unworthiness  humble  me  low  before  God  ?  Does  this 
lead  me  to  see  my  need  of  just  such  a  Saviour  as 
Jesus?  Am  I  now  disposed  to  cast  my  all  upon  him? 
Has  my  love  for  Christians  increased  ?  Do  I  feel  any 
more  compassion  for  dying  sinners?  Has  this  led  rae 
to  do  more  for  their  conversion?  Have  I  abounded 
more  in  every  good  word  and  work?  Have  the  fruits 
of  the  Spirit  increased  in  my  heart  and  life  ?  Have 
I  been  more  faithful  in  all  the  relations  of  life  ?  Do  I 
perceive  any  growing  deadness  to  the  world  ?  Does  my 
relish  for  spiritual  things  increase,  while  my  taste  for 
earthly  delights  diminishes?  Do  I  see  more  and  more 
my  own  weakness,  and  feel  a  more  steady  dependence 
upon  Christ?  Do  I  feel  increasing  spirituality  in 
religious  duties?  Do  I  feel  increasing  tenderness  of 
conscience,  and  maintain  more  watchfulness  against 
sin  ?  Do  I  feel  greater  concern  for  the  prosperity  of 
the  church  and  the  conversion  of  the  world  ?  Am  I 
becoming  more  meek  and  gentle  in  spirit,  less  censo- 
rious, and  less  disposed  to  resent  injuries?  Am  I 
more  ready  to  receive  reproof  from  others,  without 
anger  or  hardness  of  feeling  i 


264  CONCLUSION. 


If  you  have  time  to  keep  a  journal,  you  may  find 
Bome  advanlage  from  reviewing-  it  on  such  occasions. 
It  will  aid  your  memory,  and  help  you  to  give  your 
past  life  a  more  thorough  examination.  You  u'ill 
tlierehy  be  the  better  able  to  judge  whether  you 
are  making  progress.  How^ever,  this  is  a  dangerous 
experiment,  as  it  is  difficult  to  divest  ourselves  of  the 
idea  that  we  are  writing  for  the  perusal  of  others  ;  and 
this  furnishes  many  temptations.  But,  however  unfit 
this  examination  may  find  you,  do  not  let  Satan  tempt 
you  to  stay  away  from  the  Lord's  table.  It  is  your 
duty  to  commemorate  his  dying  love.  It  is  your  duty 
also  to  do  it  with  a  suitable  preparation  of  heart. 
Both  these  duties  you  will  neglect  by  staying  away. 
In  doing  so,  you  cannot  expect  God's  blessing.  But 
set  immediately  about  the  work  of  repentance.  Come 
to  the  cross  of  Christ,  and  renew  your  application  to 
his  pardoning  blood.  Give  yourself  away  to  God 
anew,  and  renew  your  covenant  with  him.  In  doing 
this,  he  will  bless  your  soul ;  and  the  Lord's  table 
will  be  a  season  of  refreshing.  But  if  this  repentance 
and  preparation  be  heartfelt  and  sincere,  its  fruits  will 
be  seen  in  your  subsequent  life. 

CONCLUSION. 

I  have  now  completed  my  intended  series  of  letters. 
I  have  endeavored  to  present  the  Christian  character, 
and  the  duties  required  of  the  followers  of  Christ,  in 
the  light  of  God's  word.  I  know,  however,  that  I 
have  done  it  with  much  imperfection.  But,  do  not 
rest  with  the  mere  mechanical  performance  of  the 
duties  here  recommended.  Do  not  engage  in  any  of 
them  with  the  hope  of  meriting  God's  %vor.  Use 
them  only  as  the  means  of  promoting  y'Ur  spiritual 
progress  ;  depending  on  the  Holy  Spirit,  through  the 
blood  and  merits  of  Christ,  to  sanctify  your  heart. 
For  it  is  very  possible  for  you  to  observe  all  these 
things,  and  yet  deceive  yourself.  Remember  that 
truQ  religion  is  a  deep  work  of  grace  in  the  heart, 


CONCLUSION.  265 


changing  the  bent  and  inclination  of  the  soul,  and 
giving  a  new  direction  to  all  its  faculties.  O  may  you 
so  live  that  Jesus  shall  say  to  you,  as  to  the  church 
at  Thyatira,  "I  know  thy  works,  and  charity,  and 
service,  and  faith,  and  thy  patience,  and  thy  works 

and    THE  LAST  TO  BE    MORE  THAN  THE    FIRST."       Take 

also  his  exhortation  to  the  church  at  Smyrna:     "  BE 
THOU    FAITHFUL    UNTO    DEATH,    AM .  I 
WILL  GIVE  THEE  A  CROWN  OF  LIFE." 
Your  affectionate  Brother. 
33 


APPENDIX.  267 


APPENDIX 


COURSE  OF  READING. 

I.    History. 

1.  Sacred  and  Ecclesiastical  History.— Josephus'  "Works ;  Mil- 
lars History  of  the  Church;  Jahn'a  Hebrew  Commonweallh ,  I\Io3- 
heim'3  Ecclesiastical  History;  IMilner's  Church  Hisiury ;  Scott's 
Continuation  of  Milner;  Life  of  Knox  ;  Gilpin's  Lives  of  the  Reform- 
ers; Fuller's  and  Warner's  Ecclesiastical  History  of  England; 
Millar's  Propagation  of  Christianity;  Gillies'  Historical  CuUeciions; 
Jones' Church  History;  Mather's  Magaalia ;  Neale's  History  of  the 
Puritans;  Wisner's  History  of  the  Old  South  Church.  Boston  ;  Bogue 
and  Bennett's  History  of  the  Dissenters:  Benedict's  History  of  the 
Baptists;  Life  of  Wesley ;  History  of  Methodism:  Life  of  White- 
field  ;  Millar's  Life  of  Dr.  Rodgers ;  Crantz's  Ancient  and  Modertf 
History  of  the  Church  of  the  ifnited  Brethren;  Crantz's  Hi.story  of 
the  Mission  in  Greenland;  Loskiel's  History  of  the  North  American 
Lidian  Missions;  Oldendorp's  History  of  the  Danish  Missions  of  the 
United  Brethren;  Choules' Origin  and  History  of  IMissions.  Those 
who  have  not  sufficient  time  for  so  extensive  a  course,  may  find  the 
most  interesting  and  important  events  in  the  progress  of  the  church 
during  the  first  sixteen  centuries  of  the  Christian  era,  in  the  author's 
Sabbath-school  Church  History. 

2.  Secular  and  Profane  History.  —RolVm's  Ancient  History; 
Russel's  Egypt;  Russel's  Palestine;  Plutarch's  Lives,  to  be  kept  oa 
hand,  and  consulted  as  the  names  appear  in  history  ;  Wharton's  His- 
tories ;  Beloe's  Herodotus  ;  Travels  of  Anacharsis ;  Mitford's  Greece ; 
Ferguson's  History  of  the  Roman  Republic ;  Baker's  Livy  ;  Middle- 
ton's  Life  of  Cicero;  Murphy's  Tacitus;  Sismondi'a  Decline  of  the 
Roman  Empire ;  MuUer's  Universal  History  ;  Hallam's  History  of  the 
Middle  Ages;  James'  Life  of  Charlemagne;  Mills'  History  of  the 
Crusades  and  of  Chivalry;  Turner's  History  of  Kngland ;  Burnett's 
History  of  his  own  Times  ;  Robertson's  History  of  Scotland  ;  Robert- 
son's Charles  v.;  Vertot's  Revolutions  of  Sweden ;  Vertot's  Revolu- 
tions of  Portugal ;  Sismondi's  History  of  the  Italian  Republics, 
(abridged  in  Lardner's  Cabinet  of  History:)  Roscoe's  Lorenzo  da 
Medici  and  Leo  X.;  Sketches  from  Venetian  History  ;  Malcom's  His- 
tory of  Persia ;  Irvine's  Life  of  Columbus ;  Prescoli's  Ferdinand  and 


268  APPENDIX. 


Isabella;  Robertson'a  History  of  America;  Bancroft's  History  of 
America;  Winlhrop's  Journal;  Ramsay's  American  Revolution; 
Marshall's  Life  of  Washington;  with  the  Biographies  of  Penn,  Jay, 
Hamilton,  Henry,  Greene,  Otis,  Quincy,  Morris,  the  Signers  of  tha 
Declaration  of  Independence,  Sparks'  American  Biography,  with  tha 
Lives  of  any  other  distinguished  Americans;  Scott's  Life  of  Napoleon. 

n.    Christian  Doctrine. 

Paley's  Evidences;  Chalmers'  Evidences  of  Christianity;  Haly- 
burton  against  the  Deists;  Brown's  Compendium  of  Natural  and 
Revealed  Religion;  Dwight's  Theology;  Butes'  Harmony  of  the 
Divine  Attributes;  Edwards  on  Original  Sin;  Watts'  Ruin  and 
Recovery;  Dr.  Woods  on  Native  Depravity;  Fuller's  Works;  Pay- 
eon's  Sermons;  Boston's  Fourfold  State;  Edwards'  History  of 
Redemption;  Dr.  Owen  on  the  Death  and  Satisfaction  of  Christ;  But- 
ler's Analogy;  Cole  on  the  Sovereignty  of  God;  Griffin  on  Divine 
Efficiency ;  Charnock  on  the  Dominion  of  God  in  his  Works ; 
Edwards'  Sermons ;  King,  Toplady,  Cooper,  and  Tucker,  on  Predesti- 
nation ;  Whitby  and  Gill  on  the  Five  Points;  Wesley's  Predestination 
Considered;  Edwards  and  Day  on  the  Will;  Scoit's  Essays;  Col- 
quhoun  on  the  Covenants;  Evans  on  the  Atonement;  Griffin  on  the 
Atonement;  Stewart  on  the  Atonement;  Jenkyn  on  the  Atonement; 
Witherspoon  on  Regeneration ;  Doddridge's  Ten  Sermons  on  Regen- 
eration; Dr.  Owen  on  the  Spirit;  Hinton  on  the  Spirit;  Works  of 
Robert  Hall;  Dr.  Owen  on  the  130lh  Psalm;  Scott's  Treatise  oa 
Repentance ;  Young's  Last  Day ;  Watts  on  Death  and  Heaven ;  Sau- 
rin's  Sermons  ;  Baxter's  Saint's  Rest ;  Chalmers'  Works. 

Cotton's  Power  of  the  Keys  ;  Hooker's  Survey  of  the  Sum  of  Church 
Discipline;  Owen's  Inquiry  into  the  Nature  of  Churches;  Mitciieil's 
Guide;  Hall's  View  of  a  Gospel  Church  ;  Brown's  Vindication  of  the 
Presbyterian  Form  of  Government ;  Dr.  Miller  on  the  Office  of  Ruling 
Elder;  King's  Constitution  of  tire  Church;  Stillingfleet's  Origines 
Sacrse;  Dr.  Woods  on  Infant  Baptism;  The  Baptized  Child;  House- 
hold Consecration :  Robinson's  History  of  Baptism. 

III.    Biography. 

Burder's  Memoirs;  Memoirs  of  Isabella  Graham,  Mrs.  Hunting- 
ton. Mrs.  Savage.  Mrs.  Harriet  Newell,  and  Mrs.  Paterson ;  Philip 
Henry  ;  Oberlin  ;  Francke  ;  NetT;  Payson  ;  Henry  Martyn  ;  Brainerd; 
Howard;  Dr.  Hopkins;  President  Edwards;  Mrs.  Emily  Egerton ; 
Mrs.  MyraW.  Allen;  Rev.  Samuel  Davies;  Lives  of  Maclaurin, 
Baxter,  Doddridge,  Owen,  Walts.  Howe.  Mather,  Dwight  ;  Gill, 
Bunyan,  Robinson,  Andrew  Fuller,  Hall;  Fletcher,  Asbury,  Clarke, 
Watson :  Cecil,  Fenelon.  Rlrs.  Judson,  James  B.  Taylor,  Rev. 
Joseph  Emerson,  Harlan  Page;  Mrs.  Winslow,  Parsons,  and  Fiske., 
Gordon  Hall ;  Life  of  Schwanz. 

Lives  of  Henry  Kirke  White,  Elizabeth  Smith:  Johnson's  Lives 
of  the  Poets;  Life  of  Johnson:  Teignmouth's  Life  of  Sir  WlUautt 
Jones;  Souihey's  Life  and  Correspondence  of  CowiJer. 

rv.    Miscellaneous. 

1.  Works  on  the  Prophecies.  —  Bishop  Newton's  Dissertations; 
Keith;  Smith's  Key  to  the  Revelatioa;  Sir  Isaac  Newtou'sObBerya- 


APPENDIX.  269 


lions  on  the  Prophecies  of  Daniel,  and  the  Apocalypse  ;  Gray'a  Key 
to  the  Old  Tesument ;  Faber  on  the  Prophecies. 

2.  On  Christian  Character,  Experience,  and  Duty. — Edwards 
on  Religious  Alfectiona;  Doddridge's  Rise  and  Progress;  Owen  on 
Indwelling  Sin  ;  Serle's  Chrisiian  Kemenibrancer;  Bimyan's  Pilgrim's 
Progress;  Scougal's  Life  of  God  in  ihe  Soul;  Howe's  Ble3sedne->3  of 
the  Righteous :~Owen  on  Spirilual-Mindednesa;  Leighlon  on  Peier; 
Baxter's  Practical  Works  ;  FlaveCs  Works  ;  Prayer  experimentally 
considered;  Abbott's  Young  Christian,  and  Path  of  Peace;  Gallau- 
det's  Every-day  Christian;  Works  of  Robert  Philip;  Dr.  Skinner's 
Religion  of  the  Bible  ;  The  Great  Teacher,  by  Harris  ;  The  American 
Tract  Society's  Evangelical  Family  Library,  which  includes  some  of 
the  works  above  named. 

3.  On  the  Instruction  and  Discipline  of  the  Young.  —  Aber- 
crombie  on  the  Litellectual  Powers;  Abbott's  Teacher;  AblKiu'a 
Mother  at  Home;  Mother's  Friend;  Mother's  Magazine;  Todd's 
Sabbath-school  Teacher ;  Hannah  Mora's  Letters  on  Female  Educa- 
tion. 

,4.  Illustrations  of  Scriptures. — The  Comprehensive  Commen- 
tary, to  be  referred  to  in  connection  with  the  study  of  the  Bible ; 
Townsend's  Bible,  for  its  chronological  information  and  notes. 

5.  Health.  —  Combe  on  the  Constitution ;  Catechism  of  Health  ; 
Carnaro  on  Temperance. 

6.  Travels.  —  Bruce's  Travels  in  Abyssinia :  Denon's  Travels  in 
Egypt ;  Belzoni's  Personal  Narrative ;  Humboldt's  Personal  Narrative ; 
Clarke's  Travels  in  Russia;  IMackenzie's  Travels  in  Iceland  ;  IMungo 
Park's  Mission  to  Africa;  Denham's  and  Clapperton's  Mission  to 
Africa;  Lander's  Journal:  Sismondi's  Italy,  France,  and  England; 
Dr.  Humphrey's  Tour;  Rome  in  the  lUth  Century;  Buchanan's 
Researches  :  The  Christian  Brahmin;  Ramsey's  Journal;  Ellis'  Poly- 
nesian Researches;  Stewart's  Voyage  in  the  South  Seas;  Tyerman 
and  Bennett's  Journal :  Williams'  Missionary  Enterprise  in  the  South 
Sea  Islands  ;  Reed  and  Matheson's  Journal ;  Journals  of  the  Mission- 
aries, in  the  bound  volumes  of  the  Missionary  Herald. 

7.  The  Sciences.  —  Watts  on  the  Mind;  Locke  on  the  Human 
Understandmg ;  Brown's  Lectures  on  the  Philosophy  of  the  Mind; 
Doudass  on  the  Advancement  of  Society ;  Dick's  Works ;  The 
Bridgewater  Treatises;  Mrs.  B.'s  Conversations  on  Philosophy  and 
Cliemistry ;  Wayland's  Moral  Science,  and  Political  Economy. 

8.  Btlles  Lettres.  —  Hannah  IMore's  Works ;  Jane  Taylor's  Works  ; 
Madame  de  Stlel ;  Johnson's  Rasselas  ;  Selections  from' the  Spectator 
and  Rambler.  Poems  of  Milton,  Young,  Dryden,  Cowper,  Thomson, 
Montgomery,  Hemans,  Sigourney,  Tappan. 

9.  Promiscuous.  —  IVIrs.  Farrar's  Young  Ladies'  Friend  ;  Mra. 
Sigoumey'8  letters  to  Young  Ladies;  Female  Student,  hy  Mri. 
Phelps. 

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